THE   BOOK  OF  JOB 
AND   THE 
SOLUTION    OF    PROBLEM 
OF  SUFFERING  I 

IT  OFFERS       !  I 


BODE 


illU,'    '?!;il;.!! 


It 


//./V,  2Z 


Mvrxm  X\\t  Hibraro  of 

m^quealiiPb  h^  l|tm  to 

tt?f  IGtbrartf  of 

Prtnr^ton  Jilli^olngtral  ^frntnarg 


TO 

MY  FATHER  AND 
MOTHER. 


The  Book  of  Job 

AND 

THE  SOLUTION  OF  THE  PROBLEM  OF 
SUFFERING  IT  OFFERS. 


BY 


REV.  WILLIAm'bODE,  A.  M.,  D.  B.,  S.  T.  D. 

Penn  Class  Fellow  at  Haverford,  1898-1899. 
Fellow  of  Semitics  at  The  University  of  Chicago,  1910-1912. 


EERDMANS-SEVENSMA  CO. 

GRAND  RAPIDS,  MICH. 

1914. 


Copyright,  1914,  Rkv.  W.  Bo])1<:,  Grundy  Center,  la. 


FOREWORD 


The  study  of  the  Book  of  fob  is  of  great  import  to  all  of  us.  The 
world  has  not  outgrown  the  problems  which  confronted  Job  and  his  friends, 
nor  the  solution  in  which  the  afflicted  man  of  Uz  found  rest.  Conscious 
of  this  fact,  I  bring  this  work  before  the  public  in  general,  with  the 
hope  and  prayer  that  it  may  add  some  comfort  to  perplexed  souls,  and 
lift  the  shades  drawn  over  many  hearts,  and  bring  rest  to  those  who 
wrestle  with  similar  problems. 

The  cordial  reception  tendered  my  tfiesis*)  by  the  University  Board 
of  Examiners,  has  given  me  additional  courage  to  put  this  book  before 
the  public  at  large.  I  herewith  express  my  gratitude  toward  these 
gentlemen. 

I  have,  however,  still  another  reason  for  sending  forth  my  efforts 
on  this  great-life-theme.  It  is  the  sovereignty  concept  which  the  Book 
of  Job  so  beautifully  upholds.  Irrespective  of  what  prejudiced  men  like 
Froude  may  say  about  Calvinism,  the  Book  of  Job,  as  any  unbiased 
scholar  will  admit,  is  a  Book  pre-eminently  concerned  with  the  Sover- 
eignty of  God.  No  stronger  case  can  be  given  of  this  grand  truth, 
than  the  record  of  Job  bears.  May  the  study  of  this  book,  therefore, 
stimulate  this  doctrine  among  us,  and  help  us  to  adjust  all  our  ways 
and  experiences  harmoniously  and  submissively  to  this  supreme  Will,  to 
whom  be  glory  and  dominion,  now  and  forever. 

THE   AUTHOR. 


•)  This  Thesis  wes  submHied  is  the  Faculiy  of  Temple  University  as  part  of  the  requirement 
for  the  degree  of  Doctor  of  Sacred  Theology.    June  1913. 

The  author  has  omitted  as  far  as  practicable  foreign  terms,  in  order  to  allow  this  publication 
to  serve  as  large  a  constituency  as  possible. 


TABLE  OF  CONTENTS. 


Page 
Bibliography IX 

SECTION  I. 

Introductory. 

Chapter  3.     "All   Men's  P.ook"' 1 

Chapter  2.     The   Enigma   of   Life 7 

SECTIOX  II. 

Contents  of  the  Book  of  Job. 

(Sufferiug  and  the  Sovereignty  of  God.) 

Chapter  3.     Prosperity,  Assault  and  Complaint  (chapters  1 — 3) 15 

Chapter  4.     The   great    Debate  —  First    CijcJc  —  God's   Perfections 
(4—14)  : 

a.  Eliphaz    27 

b.  Job    33 

c.  Bildad    ->'■) 

d.  Job    43 

e.  Zophar 4!) 

f.  Job    53 

Chapter  5.     The  great  Debate — Htcond  Cycle — Fleeting  of  the  God- 
less (15—21)  : 

a.  Elipliaz    <)•'> 

b.  Job    •>7 

c.  Bildad    73 

d.  Job    77 

e.  Zophar    81 

f.  Job    85 

Chapter  G.     The    great    Debate — Third    Ci/cle — Actual    Accusations 

(22— 2G)  : 

a.  Eliphaz    91 

b.  Job    95 

c.  Bildad    01) 

d.  Job    101 


Page 
Chiipter  7.     Job  Alone — Baffled,  yet  Believing   (27 — 31)  : 

•'  a.    Destiny  of  the  Godless   (27) 107 

h.    Human  Wisdom  interior  to  the  Divine   (28) Ill 

c.  Autobiography — Retrospect   (29)    117 

d.  Autobiograpliy — Introspect  (30)    119 

e.  Autobiography^ — Prospective   (31 )    123 

Chapter  8.     Elihu's  Intervention — Correction   (32 — 37)  : 

a.  An  Apology   (32)    129 

b.  To  Job  about  God" and  Man   (33) 133 

e.    To  Fi'iends  about  Job's  Conduct  (34) 137 

d.  Religion  Profitable   (35)    141 

e.  Chastisement  versus  Judgment   (36) 143 

f.  Bowing  to  the  great  God   (37) 147 

Chapter  9.     The  Jehovah  Speeches  (38 — 42)  : 

a.  Nine       Illustrations       from       inanimate       Creation 

(38: 1—38) 153 

b.  Ten  Illustrations  from  animate  Creation    (38:39 — 

39  :  30)    159 

c.  Job's  Higher  Visions    (40 :  1—42  :  6) 163 

d.  Job's  Restoration   (42 :  7—17)    169 

The  Relative  Value  of  the  Solutions  Offered : 

Chapter  10.     Suffering  and   Saintship    (Prologue) 175 

Chapter  11.     Suffering  and   Sinfulness    (Friends) 185 

Chapter  12.     Suffering  and  Suffering    (Job) 197 

Chapter  13.     Suffering  and  Chastisement    (Elihu) 211 

Chai)ter  14.     Suffering  and  Surrender    (Jehovah) 221 

Chapter  15.     Suffering  and  Sovereignty   (The  whole  Book  of  Job).  231 


INTRODUCTION 


FIRST  CHAPTER. 

"ALL  MEN'S  BOOK" 


"One  feels,  indeed,  as  if  it  were  not  Hebrew; 
such  a  noble  Book;  all  men's  Book." 

Carlyle, 


BIBLIOGRAPHY. 


Augustine — Creeds — A.  Niceue  Library. 
li antes — Notes  on  Job   (2  Vols.)- 
Barnes — The  People's  Bible  Encyclopediii. 

Biblical  World— Jixn.  1913 — The  Doctrine  of  Satan  in  the  Old  Test. 
Burr — The  Book  of  Job,  in  Whedon's  Commentary. 
Calvin — Sermons  Sur  Le  Livre  De  Job   (2  Vols.). 
Calvin — Predigten  lohannis  Calvini  iiber  das  Bnch  Job  (1588). 
Clieyne — Art.  Job,  Encyclopedia  Biblica. 
Con  ant — Job.  ^ 

Cheyne — Job  and  Solomon. 
Coivlcs — The  Book  of  Job. 

Cross  Reference  Bible — Variornm  Edition — American  St.  Revision. 
Davidson — Art.  .Job,  Hasting's  Dictionary  of  the  Bible. 
Davidson — .Tob,  in  "Canibridge  Bible"'. 
Davidson— O.  T.  Theology. 

Davidson — The  Wisdom  Literature  of  the  O.  T. 
Davis— Art.  Job,  A  Dictionary  of  the  Bible   (2d  Ed.). 
DelitzscJi— The  Book  of  Job  (translated  by  Bolton). 
Delitzsclt—Avt  Hiob,  Real  Encyklopaedia  (2d  Ed.). 
Driver — Introduction  to  the  Literature  of  the  O.  T. 
Froude — Short  Studies  on  great  Subjects,  Vol.  I. 
Gcnung — The  Epic  of  the  Inner  liife. 
Gibbons — The  Heart  of  Job. 
Gilbert — The  Book  of  Job  as  Poesy. 

Green,  Win.  H. — The  Argument  of  the  Book  of  Job  Unfolded. 
Hall,  C.  C. — Does  God  send  Trouble. 

Harper,   W.   R. — Unpublished   Lectures  on   the   AAMsdom    Literature 
of  the  O.  T. 

Harper,  W.  R. — The  Book  of  Job  or  The  Problem  of  Suffering. 

Henri/,  Matth. — Commentary  on  Job. 

Hinton,  James — The  INIysteiy  of  Pain. 

Hoelstra — De  Verdraagzaamheid  van  Job,  en  Zach.  Nachtgezichteu. 

Jamieson.  Fausset  d  Broun — Revell  Edition,  Vol.  I. 

Kuyper — De  Engelen  Gods. 

Kuyper — Pro  Rege,  Vol.  I, 


M<)nt((ioie—'nie  llihbert  Lecrtures   (1S92). 
Moorlicad — Outline  Studies  in  the  Books  of  the  O.  T. 
MouUou — Modern  Reader's  Bible,  The  Book  of  Job. 
Monjaii — The  Analyzed  Bible,  A'ol.  I. 
Aoyea — ^Translation  of  Job,  etc. 
Oehler — Art.  Hiob  in  Calwer  Bilielle.x;. 
Purmns — The  Believer's  Victory  over  Satan's  Devices. 
Patrick,  Polus  d  Wells — Hiob   (German  Ed.). 
Peake — Century  Bible — The  Book  of  Job. 
Peake— The  Problem  of  Suffering  in  the  O.  T. 
Pelonbet — Studies  in  the  Book  of  Job. 

Pulpit  Commentary  on  the  Book  of  Joh,  by  Various  Authors. 
Renkema — Het  Boelv  Job. 
Raymond — The  Book  of  .Job. 
Smith,  H.  P.—O.  T.  History. 

Smith,  ./.  M.  P. — Wisdom    Literature    of    the    O.  T. — Lectures    un- 
])ublished. 

Smith,  Wm.—O.  T.  History. 

Stock,  ct  al. — Handl)oek  voor  de  Beoef.  der  Bijb.  Gescbiedeuis. 

Van  Gelderen — De  Hoofdimnten  der  Zielsgesehiedenis  van  Job. 

Vun  Proosdij — Miju  Knecht  Job   (2d  Ed.). 

Walls — The  Oldest  Drama  in  the  World— The  Book  of  Job. 

Watson — Expositor's  Bible — The  Book  of  Job. 

Wripht — An  Inti'oduction  to  the  O.  T. 

goeckler-Schaff-Laiif/e*-Commei\t:\ry  on  Job.  translated  by  Evans. 


FIRST  CHAPTER. 


"All  Men's  Book." 

Not  every  Bible-Book  lends  itself  so  readily  to  every 
ai»e,  as  does  the  Book  of  Jol^.  Without  knowledj>e  "of  the 
historical  background,  nnich  of  the  ])roi)heti('  word 
would  be  hard  to  be  understood.  The  historical  setting 
is  an  eye-o])ener,  to  many  passages.  Not  so,  however, 
with  the  Book  of  Job.  Its  meaning  is  nnhampered  and 
uninii)eded  by  date,  history  or  authorship.  Its  univer- 
sality makes  it  so  great.  It  finds  a  counterpart  in  many 
liearts  and  lives,  in  different  ages  and  climates. 

'^riie  Book  of  Job  stands  uniciue  among  the  Bible 
Books,  in  uttering  a  message  so  i)r()found  and  difficult — - 
tlie  i)r()blem  of  the  suffering  of  the  rigliteous  and  the 
sovereignty  of  God.  To  be  sure,  the  theme  is  also  men- 
tioned  in  other  sections  of  the  Bible.  Thus  Psalms  o7,  *>S 
and  To,  and  Mai.  o:lo,  4:  (i  broach  it,  and  the  so-called 
Deutero-Isaiah  (40-66)  treats  it  (cl.  C'heyne-Job  and 
Solomon,  ])]).  83-89;  Pel(ml)et,  XXIX).  But  the  Book  of 
Job  is  wholly  devoted  to  one  theme.  It  stands  like  the 
sun,  alone  in  its  exalted  sphere;  others  are  secondary 
lights. 

It  is,  therefore,  of  little  conse(|uence  for  our  ])resent 
purpose,  to  know  when  Job  was  written.  It  has  been 
])laced  in  many  ages  by  scholars,  yet  it  is  not  effected  by 
the  shifting  i)rocess  thru  which  it  has  ])assed.  It 
is  practically  innnatei-ial,  whether  it  was  written  in  the 
patriarchal    age    (Wm.   Smith,  ]».   129;    Fi'oude,   j).   211; 

1 


Peloiibet,  XW^III);  or,  during-  the  so-journ  in  Eg-ypt,  to 
console  the  afflicted  Israelites  (Van  Gelderen,  p.  11);  or, 
penned  by  Moses  (Cowles,  j).  15);  or,  dating-  from  Solo- 
mon's time  (Delitzsch,  Vol.  I,  p.  18;  Renkema,  p.  3);  or, 
in  the  time  intervening-  fcaiah  and  Jeremiah  (Wriglit,  p. 
148);  or,  in  the  Persian  i)eriod,  to  oft"-set  traditional  or- 
thodoxy (J.  M.  P.  Smith);  or,  in  the  Grecian  age,  as  a 
protest  against  foreign  tlionght  (as  if  a  Book  like  Job 
conld  be  ])rodnced  at  any  moment  of  national  crisis) 
(Montefiore.  p.  36).  The  Book  is  too  full  of  life;  the 
incidents  too  true  to  experience;  the  characters  too  well 
described  to  adjudge  it  a  myth  or  idealized  history.  The 
age  which  Job  attained;  the  sacrifice  which  he  olfered; 
the  patriarchal  offering  which  he  brought;  the  names  of 
the  friends  as  well  as  of  Uz;  the  lack  of  references  to 
Israel's  history;  the  omission  of  the  law;  all  point  to- 
ward an  early  date.  Calvin  has  not  committed  himself^ 
therefore  to  any  definite  age,  altho  he  does  maintain  that 
it  is  very  old  (Sermons,  Vol.  I,  p.  24  ft'.).  I  can,  there- 
fore, well  concur  with  Morgan,  who  says:  "There  is 
every  internal  evidence  that  this  is  an  ancient  story, 
probably  patriarchal"  (p.  9). 

The  interest  in  the  Book  of  Job  is,  consequently,  gen- 
eral, because  of  its  universality.  It  is  not  necessary  to 
go  to  the  land  of  Uz,  to  find  its  story  enacted  in  the 
drama  of  life.  Job  is  a  type  of  that  great  mass  who, 
even  tho  they  adhere  to  their  God,  freciuently  see  life's 
visions  obscured  thru  manifold  sufferings  which  they 
are  called  upon  to  endure.  The  forces  of  evil  have  not 
been  totally  overcome.  Satan 's  power  is  still  manifest 
in  the  world.  The  saying-  of  Genung  is,  indeed,  truer: 
"The  Book  of  Job  is  adapted  to  reach  every  soul  that 
suffers"  (p.  5). 

The  meagre  inferences  and  references  to  the  time  and 
authorship,  have  given  the  Book  of  Job  an  unusual  place 


of  \ital  iinportanee  and  of  oreat  value.  Beyond  racial 
lies  and  national  boundaries,  we  iind  a  common  interest, 
a  common  exi)ei-ien(*e — we  find  i»ood  men  everywhere 
confronted  with  the  (luestion  of  the  Book  of  Jol),  "wdiy 
do  the  npri,<i,ht  suffer",  'i'lie  experience  of  sulfering  may 
deepen  its  furrows  ui)()u  tlie  brow,  but  if  proi)eriy  borne, 
will  eliminate  the  furrows  of  the  lieart.  Suffering, 
if  rightly  adjusted  in  the  divine  economy,  will  mould 
character,  soften  tem])er,  produce  ])atieuce,  kiss  the  rod 
that  smites.  Kver  and  auou,  the  worlci  stands  in  need  of 
enlightenment,  such  as  the  Book  of  Job  offers.  Hence, 
mankind  will  continue  to  look  to  this  grand,  ohl  Book, 
not  so  much  however,  to  ascertain  its  authorshi})  and 
date,  interesting  as  these  may  he,  hut  ]-ather  to  learn  the 
consolations  of  the  Holy  Si)irit  speaking  thru  it.  So 
long  as  sin  and  suffering  hold  a  common  ])lace  in  man's 
make  up,  so  long  will  its  perplexities  and  solutions,  its 
sources  and  inspirations  he  greatly  sought  and  highly 
valued  by  untold  number.  The  propriety  of  Carlyle's 
saying,  in  the  above  sense,  cannot  he  disclaimed:  "A 
noble  Book;  all  men's  Book". 


SECOND  CHAPTER. 


The  Enigma  Of  Life. 


''But  how  can  man  be  jnst  with  God?" 

Job  (9:  2a). 


SECOND  CHAPTER. 


The  Eniffma  of  Life. 


•■is 


The  Book  of  Job  is  not  an  abstract  ai'i^iinient.  a  cold 
debate,  a  sentimental  play,  a  Mrgil's  Aeneid,  a  Homer's 
Iliad,  a  Goethe's  Faust,  a  Shakespeare's  Macbeth.  Its 
greatest  mission  is  not  to  display  poetic  beanty,  or  to 
create  sublime  literature,  or  to  ostentate  human  genius. 
Its  chief  design  is  not  to  offset  foreign  i)hilosophy,  or  to 
correct  current  views.  Some  of  these  things  are  evi- 
dently implied.  Its  chief  purpose  is  more  noble,  more 
lofty.  It  is  full  of  war,  full  of  struggle,  full  of  ethics, 
full  of  life.  Divinity  and  humanity  are  its  counterparts; 
holiness  and  sinfulness,  its  struggling  })liases;  God  and 
man,  its  chief  subjects;  a  world  governed  and  a  world 
suffering,  its  profound  (piestions. 

Indeed,  it  is  true  what  W.  IT.  Green  has  said  of  the 
Book  of  Job:  ''It  is  occupied,"  he  says,  "with  a  pro- 
found and  difficult  theme,  the  mystery  of  divine  provi- 
dence in  the  sufferings  of  good  men"  (p.  1).  The  case 
of  Job  awakens  our  sym])atliy,  o])ens  our  eyes,  bridles 
our  munnurs.  "When  we  read  what  great  trials  Job 
endured,"  says  Augustine,  "it  makes  one  shudder,  it 
makes  one  quake,  it  makes  one  shrink"  (No.  10).  "Writ- 
ing with  his  heart's  blood"  (as  H.  P.  Smith  says,  ]).  364), 
describes  a  certain  ])liase  of  the  situation;  "I  know  that 
my  Kedeemer  liveth"  (as  Job  says.  If):  25),  describes 
another  phase. 


Tlie  case  of  Job  is  not  i)e(*nliar,  in  that  it  is  rare. 
Many  martyrs  have  ontwardly  endnred  i)erhai)s  more 
than  Joh.  as  the  eleventh  eha])ter  of  the  Epistle  to  the 
Hebrews,  and  the  Book  of  Martyis  clearly  prove.  It  is 
l)ecnliar,  becanse  Job  is  tirst  chr()n()lo<>ically;  he  paves 
the  way;  others  have  been  animated  by  his  exam])le.  Job 
has  led  faith  thru  many  conflicts,  trinmphantly ;  he  has 
assured  faith  of  its  victory.  The  smoke  of  battle  dims 
his  vision  at  times,  to  be  sure;  indeed,  the  clouds  of  doubt 
(•onceal  the  sun  for  a  season  and  hope  seems  to  wane,  yet 
faith  never  fully  yields.  If  it  did,  (xod  would  not  be  Ood, 
Mystery  cannot  conceal  comi)letely  the  deei)er  life.  The 
subterranean  stream  flows,  even  tho  invisible.  It  is  bound 
to  show  itself  in  some  of  its  tributaries.  So  faith  ])ushes 
itself  u])  out  of  the  stream  of  life.  It  cannot  be  drowned, 
not  anymore  than  a  cork.  It  may  disappear  for  a  while, 
only,  however,  to  rea])i)ear  at  last,  more  ]nire,  washed  by 
untold  lashes  of  the  waves  of  adversity. 

Lookiuii'  at  the  problem  itself,  it  is  noticeable  that 
various  scholars  have  come  to  almost  a  common  ex])i"es- 
sion  of  the  same  truth;  whereas  others  have  taken  a  total 
♦lifferent  standi)()int.  Some  have  been  led  into  the  secrets 
deejjer  than  others,  because  they  have  drunk  more  fully 
(ff  the  watei's  of  life  and  were  animated  with  a  ])urer 
motive  and  ])rompted  by  a  spirit  more  reli<»ious. 

Delitzsch  has  ])ut  it  thus:  '"Why  do  afflictions  u])ou 
afflictions  befall  the  rii>'hteous?  This  is  the  question 
which  is  made  the  theme  of  the  Book,"  (  \'ol.  I,  p.  1). 
Raymond  has  found  many  ex])ressinti'  his  sentiments, 
wliich  are  embodied  in  these  words:  "'i'lie  subject  of  the 
P)Ook  l)einii,  the  mystery  of  (lod's  ])i'()vidential  govern- 
ment of  men."  Cheyne,  following-  his  destructive  crit- 
ical attitude,  says:  "The  Book  has  no  literary  unity  and 
cannot  have  had  a  pur])Ose.  .  .  The  different  parts  of  the 
Book,  however,  had  tlieii-  jiurpose,  which  nuist  be  soua^ht 


lor  by  tlie  exej»esis  unfettered  by  a  ])ri()ri  tbeories 

'I'lie  first  writer  tbouulit  of  rii^liteous  Israel's  sufl:'eriiii;-s 
were  an  lioiior;  the  next  writer  siin|)ly  ^ave  expressions 
to  eontiictiiii;'  tlioni>lits  of  liis  time  with  no  sobition:  tiie 
tliird  magnified  nature,  and  the  fourth,  sonnlit  to  undo 
the  work  of  his  ])redeeessors"  ( Kncy.  I)ibl.,  Ail.  .lo))). 
Peake  claims  that  tlie  poet  is  concerned,  "not  with  Israel, 
but  with  man;  not  with  (Jod's  discipline  of  His  i)eo])le, 
but  with  the  government  of  the  world"  (  Problem  of  Suf- 
feriui;-  in  the  ().  T.,  )).  S.')).  Conant,  refers  to  it,  as  the 
"mystery  of  (Jod's  ])rovidential  iiovernmeut  of  men." 
"It  is  a  <|uestion  of  our  connnon  humanity,"  says  \\.  P. 
Sniitli,  "does  (Jod,  the  Creatoi',  deal  with  His  creatures  in 
any  ])rinciple,  that  we  can  uiiderstand"  (]).  .')()4).  l)ri\-ei- 
says:  "It  is  a  work  of  religious  philosophy.  .  .  Why  do 
the  riiihteous  suffer"  (p.  409).  (ireen  has  said:  "The 
enigma  is  in  contrast  with  what  Job  had  to  endure  and 
what  it  might  be  ex])ected  would  befall  such  a  man  as 
be"  (]».  12).  "It  deals,"  says  Moulton,  "with  the  most 
universal  of  all  topics,  the  mystery  of  sutferin,ii"  (p.  \^). 
Xoyes.  ])nts  it  thus:  "The  s])eeial  subject  of  this  uni(|ue 
production  is  the  ways  of  providence  in  rej>'ard  to  the 
distiilnition  of  good  and  evil  in  the  world,  in  connectioi; 
witli  tlie  doctrine  of  a  righteous  retribution  in  the  pres- 
ent life,  such  as  seemed  to  be  contained  in  the  .Jewish  re- 
ligicui"  (j>.  (>).  Moorehead  says:  "The  key-word  is 
'chastisement',  the  key-verse  :U:':n,  :52"  (]).  UO).  Pelou- 
bet  claims  that  the  ])roblem  is  "The  mystery  of  suffer- 
ings in  (lod's  world,  in  its  twofold  aspect — its  relation 
to  God;  and  its  relation  to  man"  (Will). 

These  (piotations  could  be  largely  augmented,  if  it 
were  deemed  profitable.  With  our  ])resent  design,  they 
would  be  of  very  little  additional  value.  They  have  been 
(pioted  to  show  bow  scholars  of  various  temi)eraments 
and  Ijelief  have  held  more  oi'  less  a  unified  opinion  as  to 


t]R'  .i^reat  aim  of  tlie  Hook  of  Job.  Nearly  all  agi-ee 
tliat  tlie  Book  deals  with  a  subject  viewed  from  a  two- 
fold aspect:  the  divine  and  the  human.  Kven  Cheyne, 
with  his  drastic  views,  says:  "I  would  entitle  (Job): 
'The  Book  of  the  Trial  of  the  Righteous  Man  and  Of  the 
Justification  of  God'/'  (-Joh  and  Solomon,  ]).  ^^2). 

PJence,  from  whatever  angle  we  may  be  inducted  into 
the  Book,  the  facts  are  as  clear  as  a  cloudless  noon-day 
sky,  that  we  are  confronted  with  the  deep  secrets  of  life, 
as  found  governed  in  the  divine  administration.  Beauti- 
ful, as  the  poetry  may  be  (and  who  can  deny  it);  loftly, 
as  the  description  of  God's  justice  may  be  (and  who  can 
refute  it);  distinctly,  as  the  characters  are  produced 
upon  the  scene  (and  who  can  disregard  it^ — a  calm  Klli- 
phaz,  a  wise  Bildad,  a  (juick-tempered  Zophar,  a  youth- 
ful Eliliu,  a  suftering  Job,  not  to  mention  others) :  it  is 
more  beautiful,  more  exalted,  more  lofty  in  its  wrestling 
with  the  ])roblems  of  relationship  between  God  and  man; 
righteousness  and  sin;  sufferings  and  the  divine  adminis- 
trations. It  faces  the  problems  frankly,  views  the  pos- 
sibilities carefully,  solves  the  mysteries  ultimately,  as  it 
deci})hers  the  enigma  of  life. 


10 


SECTION  II. 


THE  CONTENTS  OF  THE  BOOK  OF  JOB. 

SUFFERINGS  AND  THE  SOVEREIGNTY 
OF  GOD. 


11 


THIRD  CHAPTER. 


Prosperity,  Assault  and  Complaint. 

Job  1:1-3:26. 


13 


'Virtue  alone  outbuilds  the  pyramids, 

Her  monuments  shall  last,  when  Egypt's  fall." 

Young. 


14 


THIRD   CHAPTER. 


Prosperity,  Assault,  Complaint. 

(Job  1:1-3:26.) 

Tlie  i)atriar('li  Jol),  liailiiig  from  a  land  other  tliau 
Israel  ever  possessed,  the  land  of  Uz,  enjoyed  both  inter- 
nal and  external,  both  natural  and  spiritual  pros])erity. 
He  was  a  man  of  faith,  devout  and  pious.  He  was  the 
recipient  of  untold  blessings — both  physical  and  mental, 
both  moral  and  spiritual,  both  domestic  and  secular.  His 
steps  were  washed  with  butter,  and  the  rocks  poured  him 
out  rivers  of  oil  (29:  (i).  The  divine  benediction  rested 
upon  him,  as  God,  himself,  testifies  (C.  1),  as  Eliphaz, 
his  friend,  asserts  (C.  4),  as  Job,  himself,  recalls  (('.  29). 
His  noble  character,  his  sweet  disposition,  his  religious 
inclination,  his  remarkable  judgment  are  the  best  any 
mortal  could  hope  for^  the  purest  one  would  venture  to 
attain  in  this  life. 

Job's  character  and  dis]>osition  are  clearly  defined, 
He  was  "perfect"  and  "upright";  one  who  "feared  (lod 
and  eschewed  evil"  (1:1);  one,  who  was  an  example  to 
his  cliildren  (1:5);  a  ])Ossessor  of  unusual  wealth  (1:3); 
known  for  his  hospitality  and  kindness  (C  4  and  C  29) ; 
respected  by  all  (C.  29);  a  judge,  whose  decisions  were 
much  sought  and  whose  verdicts  remained  unchallenged 
(C.  29);  a  wise  counselor  (C  4;  C.  29);  endowed  with 
rare  intellectual  ability  (4:3  a);  one  who  assisted  the 
weak    and   helpless,    the   fatherless    and    widows  (C.  4^ 

15 


C.  2})) ;  a  ])ers()n  with  whom  gTeatiiess  and  goodness  went 
hand  in  hand  (Fronde,  p.  241);  in  sliort,  Job  was  known 
as  the  greatest  of  the  Benev  Kedeni  (sons  of  tlie  East. 
1:3).     '  '  ^ 

l^nt  eartlily  greatness  is  not  eternal.  Tlie  citadel  will 
fall  some  day.  "Riches  have  wings  and  grandenr  is  a 
dream."  "Stones  will  wear  away  by  continnal  dro))|)ing 
of  water."  "Mrtne  alone,  can  ontbnild  the  pyramids." 
Night  follows  day,  and  darkness  light.  So  Job,  when  at 
the  zenith  of  his  ])ower,  great  in  wealth,  great  in  faith, 
great  in  honor,  exjjeriences  what  Sonthwell  sings: 

"Unmingled  joys,  here,  no  man  befalls." 

Job  is  assailed  by  a  secret,  invisible  enemy,  'The 
Satan',  had  made  his  way  to  God,  and  accused  Job  of 
being  religions  for  mercenary  ends.  Job,  he  asserted, 
was  i)erfect  and  npright,  because,  he  was  abundantly 
blessed.  The  malicious  accusation  opened  the  door  for 
the  archtiend  to  go  on  his  destructive  mission,  his  "sole 
delight". 

Henceforth,  tables  turn  in  Job's  life.  'The  Satan' 
dares  the  best  in  man.  He  never  wishes  well.  Having 
power,  he  fulfills  his  heart's  desire.  He  fells  Job  per- 
niciously. The  man  of  wealth,  is  reduced  to  ])enury;  the 
man  of  influence,  rebuked  by  all;  the  father  of  ten  chil- 
dren, made  fatherless.  The  Sabeans  stole  his  oxen,  while 
his  sons  were  feasting,  and  slew  his  servants.  Fire  from 
heaven  consumed  the  shee]),  and  those  that  cared  for 
them.  The  Chaldeans  took  the  camels  by  force,  and  slew 
their  kee])ers.  But  the  last  messenger  bore  the  saddest 
tiding:  a  mighty  wind  had  been  the  medium  of  liurling 
his  children  into  eternity  (1  :l-]0). 

U]U'07iscious  of  the  test  to  which  he  Avas  ])ut,  unaware 
of  the  invisible  foe  l)ehind  liim,  unaided  by  the  scene  be- 
hind the  screen,  which  we  are  able  to  see.  Job  takes  his 


loss  in  i^reat  faith,  llo  bows  in  deep  nionniinu,-  Ix'foro 
the  heavy  rod;  he  worships  tlie  (iod  of  heaven,  and  un- 
awares unmasks  Satan  as  the  ])rinee  of  liars.  Job  reveals 
an  inner  li,nlit,  unextin,iiuisha])le  ])y  the  most  o])noxious 
foe.  He  utters  that  sublime  passag'e,  which  has  become 
classic,  which,  hundreds,  encouraged  by  his  example, 
have  repeated  with  him:  "Jehovah  ,i>'ave,  Jehovah  hath 
taken  away;  blessed  be  the  name  of  Jehovah."  And  the 
comment  rightlv  adds:  "In  all  this  Job  sinned  not,  nor 
charged  God  foolishly"  (1:20-22). 

The  first  trial  had  come  and  gone.  Job  stood  firm  as 
a  rock.  He  stood  the  test  well.  His  faith  triumi)hed. 
He  served  God  beyond  personal  goodness.  The  accuser 
was  foiled.  Satan  was  manifested  as  the  great  deceiver, 
the  cursed  foe  of  man,  the  terrible  destroyer,  the  liar 
from  the  beginning  in  whom  there  is  no  truth. 

Job's  trials,  however,  are  not  yet  passed.  The  inter- 
lude is  brief.  It  is  only  after  winning  one  battle  that 
another  stands  ready  to  face  him.  'The  Satan'  comes 
once  more,  as  the  sons  of  God  |)]"esent  themselves  before 
their  great  Sovereign,  and  seeks  to  destroy  Job's  faith 
by  other  means.  God  ])ermits  Satan  to  impair  Job's 
li(vilth.  Satan  chose  the  lowest  means  in  an  attempt  to 
shatter  Job's  faith.  He  afflicts  him  with  a  terrible  dis- 
ease, generally  called  "Elephantiasis"  (cl.  Driver,  p. 
413),  and  described  by  H.  P.  Smith  as  "leprosy  in  its 
most  malignant  form".  It  is  so  named,  because  those 
afflicted  by  it  resemble  the  color  and  the  limbs  of  the  ele- 
phant (Peloubet,  p.  10). 

The  gra])liic  description  of  Job's  illness,  who  can 
read  without  emotion!  Stricken  wdth  boils  from  the  sole 
of  the  foot  to  the  crown  of  his  head,  "he  took  him  a  pot- 
sherd", we  read,  "to  scrape  himself  therewith;  and  he 
sat  among  the  ashes".  "The  ulcers  w^ere  accomi)anied  by 
an  itching,  so  intolei'able  that  a  piece  of  potsherd  was 

17 


taken  to  scrape  the  sores  and  the  feenlent  discharge,  2:8. 
The  form  and  countenance  were  so  disfigured  by  tlie  dis- 
ease that  the  sufferer's  friends  could  not  recognize  him, 
2:12.  The  ulcers  seized  the  whole  body  both  without  and 
inwardly,  19:20,  making  the  breath  fetid,  and  emitting 
a  loathsome  smell  that  drove  every  one  from  the  suffer- 
er's })resence,  19:17,  and  made  liini  seek  refuge  outside 
the  village  u])on  the  heap  of  ashes,  2:8.  The  sores  which 
bred  worms,  7:5,  alternately  closed,  having  the  appear- 
ance of  clods  of  earth,  and  opened  and  ran,  so  that  the 
body  was  alternately  swollen  and  emaciated,  16:8.  The 
patient  was  haunted  with  horrible  dreams,  7:14,  and  un- 
earthly terrors,  3:25,  and  harassed  by  a  sensation  of 
choking,  7:15,  which  made  his  nights  restless  and  fright- 
ful, 7:4,  as  his  incessant  pains  made  his  days  weary," 
(cl.  Peloubet,  p.  10  and  Davidson,  Job). 

When  in  such  desperate  straights,  the  agony  was  in- 
creased, thru  the  unbelief  of  his  wife.  0,  those  words 
she  spoke:  "Dost  thou  still  hold  fast  thine  integrity? 
Renounce  God,  and  die."  She  became  Satan's  accom- 
plice, his  fit  tool.  What  a  blow  to  Job!  Those  of  his 
own  household,  his  enemy!  Face  the  situation  alone,  he 
must.  In  that  awful  loneliness,  he  became  a  type  of  Him, 
who  had  to  tread  tlie  i)ress  alone.  In  those  moments  of 
darkness,  when  heaven  seemed  shut  to  him,  and  the  dear- 
est on  earth  either  dead  or  against  him,  faith  once  more 
conquei's.  Job  answers,  l)eautifully,  tho  harassed  by  cir- 
cumstances, repudiating  his  wife  with  these  words: 
"What?  shall  we  receive  good  at  the  hands  of  God,  and 
shall  we  not  receive  evil?"  And  the  comment  puts  it 
rather  tenderlv:  "In  all  this,  did  not  Job  sin  with  his 
lips"  (2:1-20)". 

The  struggle  grew,  as  the  enmity  increased,  as  the 
pain  dug  deeper.  In  the  second  trial,  only  the  outward 
actions  of  Jol)  are  exonerated.      lie  sinned  not  with    his 

18 


^'lips".  The  Targum  adds:  "but  in  his  thoughts,  he 
already  oherislied  sinful  words"  (el.  Delitzsch,  Job,  p. 
73).  Job  was  at  least  outwardly  cleared.  Satan  can  lay 
no  charge  against  him.  But,  who  would  doubt  the  pos- 
sibility of  what  the  '{'avguiu  adds:  How  uioi'tal,  the 
greatest  of  us,  is!  As  to  Job,  he  renuuned  true,  at  least 
outwardly.  Satan  was  again  self-condemned.  He  has 
lost  out  against  Job,  so  it  would  seem.  Faith  i)eers  above 
tem|)tati()n,  contjuers  the  greatest  dit^culty. 

But,  hush,  s])eak  not  too  loud.  Satan,  tho  silenced  so 
that  he  never  a])i)ears  again  in  person  in  this  Book,  uses 
other  means  to  upset  the  tranquility  of  Job.  He,  being 
frustrated  in  his  attempts  and  self-condemned  by  his 
false  accusations  against  the  servant  of  God,  dares  to  ask 
God  no  more  for  special  favors.  Still,  with  the  powers 
granted  him  he  holds  on  like  a  lion  to  its  prey,  seeking 
to  devour  Job.     This  is  revealed  in  the  next  stage. 

The  Friends  and  Job's  Complaint  (L!:10-:]:2(i). 

The  calamity  which  befell  the  man  of  Uz,  became 
widely  known.  Ill  omens  have  swift  feet.  Three  of  his 
friends  learn  of  his  afflictions.  They  mutually  agree  to 
"come  to  bemoan  him  and  to  comfort  him".  Eli])liaz, 
the  Temanite,  Bildad,  the  Shuhite  and  Zophar,  the  Naa- 
mathite,  are  the  friends  whom  he  meets.  Upon  arriv- 
ing, they  find  him  in  desperate  straits.  They  hardly 
recognize  him,  since  his  features  are  so  marred  with  the 
bligliting  disease.  The  blossom  of  health  is  gone.  The 
hospitality  which  formerly  was  readable  upon  his  conn 
tenance  has  disa])i)eared.  His  princely  attire  has  been 
dotted  and  sackcloth  and  ashes  donned.  Is  it  Job,  the 
man  of  renown  and  piety?  How  is  it  possible!  Only  a 
few  days  hence,  the  greatest  of  the  children  of  the  East, 
and,  now?  behold,  his  humiliation,  his  dress,  his  sores, 
his  loneliness! 

19 


His  friends  are  well  meaning.  They  take  their  place 
at  a  distance  and  Immhle  themselves  in  ashes  and  rent 
their  clothes,  according  to  Oriental  custom.  Seven  long 
days  and  seven  dreary  nights  they  look  on  in  silent  sym- 
pathy. Not  a  word  is  said.  No  mouth  utters  knowledge^ 
''for  they  saw  that  his  grief  was  great",  (2:11-13).  Had 
they  no  message  with  which  to  comfort  their  friend  ?  or 
did  they  sit  in  silent  meditation,  trying  to  ex]^lain  the 
situation?  or  are  they  timid  to  speak  lest  their  si)eech 
should  annoy  the  suiferer,  as  l^^wald  believed.  Nay,  not 
so.  "Their  feeling  is  over])owered  by  reflection,  their 
symi)athy  by  dismay.  It  is  a  pity,  that  they  allow  Job 
to  utter  the  first  word,  which  they  might  have  prevented 
by  some  words  of  kindly  solace;  for,  becoming  first  fully 
conscious  of  the  difference  between  his  present  and  for- 
mer position  from  their  conduct,  he  breaks  forth  with 
curses"  (Delitzsch,  Job,  p.  75). 

The  ])resence  of  the  friends,  tho  with  good  intent, 
worked  harmfully.  Instead  of  inspiring  the  suffering 
servant  of  God  with  hope,  they  simply  add  to  his  misery. 
"What  a  picture  is  there,"  says  Froude.  "What  majestic 
tenderness!  His  wife  had  scoffed  at  his  faith,  bidding 
him  leave  God  and  die.  . .  .  But  his  friends  sprinkle  dust 
towards  heaven,  and  sit  silently  by  him,  and  wee]i  for 
him  seven  days  and  seven  nights  upon  the  ground.  That 
is,  they  were  true-hearted,  truly  loving,  devout,  religious 
men;  and  yet  they,  with  their  religion,  were  to  become 
the  instruments  of  the  most  i)oignant  sufferings,  the 
sharpest  temptations,  which  he  had  to  endure.  So  it  was. 
and  is,  and  will  be — of  such  materials  is  this  human  life 
of  ours  coni])osed"  (]).  244).  ♦ 

Finally,  Job  breaks  the  death  silence,  as  he  breaks 
loose  in  ]ioetical  strains  and  utters  his  passionate  lamen- 
tation, cursing  the  day  when  he  was  born.  The  poem, 
Cheyne  describes   as  "an    echo  of   the  heart-beats  of  a 

20 


^•reat  i)oet  and  a  great  sufferer"  (Jol)  and  Solomon,  }). 
64),  It  reminds  one  of  a  similai'  outburst  of  passion  )jy 
the  weeping  pro])liet,  Jeremiali  (Jer.  lH):14-1<S). 

As  we  take  u])  this  third  eliapter,  we  must  ])ear  in 
mind,  the  disease  which  afflicted  Job.  Peh)ubet  gives  us 
an  opinion  on  tliis  matter,  whicli  otlier  scholars  have  also 
entertained,  which  will  aid  to  understand  the  weaken- 
ing of  Job.  "The  disease  was  held  incurable,  tho  the 
l)atient  might  linger  many  years,  and  his  hoi)elessness  of 
recovery  made  him  long  for  death"  (p.  10). 

.lob  oi)ens  with  an  awful  curse.  He  hurls  anathemas 
at  the  day  when  he  was  born.  He  curses  this  day,  which 
is  evidently  his  birth-day,  whicli  appears  annually  (cl. 
Delitzsch,  Job,  ]).  77  of  Vol.  1).  The  bitterness  of  his 
soul  is  deep.  The  man  who  was  once  commended  for  his 
great  faith,  is  now  commencing  to  totter,  like  a  house 
beset  by  the  storm,  resting  u])on  the  sand.  Satan's  darts 
are  working  greater  havoc  than  at  any  time  hitherto. 
Job's  conception  of  the  sovereignty  of  God  was  wrong, 
as  his  other  speeches  clearly  show.  He  felt  God  forsaken; 
this  was  his  hardest  thought  to  decipher.  Life  seems 
lost,  if  God  leaves  us  to  our  lot.  If  Job  was  right,  death 
were  better  than  life.  If  God  left  us  to  our  own  destiny, 
nothing  would  cast  sunshine  n]ion  our  i)ath  again.  We 
might  as  well  be  in  tlie  shades  of  darkness.  Job's  trouble 
was,  that  his  affliction  blighted  the  vision  of  God,  and  he 
would  see  no  other  vision.  Job  was  too  much  preoccu- 
pied, too  much  self-centered  (8:1-10). 

In  the  second  ])lace,  Job  asks  why  his  might  not  have 
been  a  stillbirth  (8: 11-19).  Then  the  flood  of  troubles 
which  are  now  sweeping  over  him,  would  not  have  been 
in  reach  of  him.  He  might  have  avoided  all  this.  He 
might  have  evaded  his  ])resent  trials  and  afflictions,  and 
enjoyed  the  sweetness  of  death.  Life  seems  very  small 
to  liim  at  ])resent.     Doubts  harassed  his  j^oor  soul,  and 

21 


he  is  not  aware  that  tlie  outcome  will  bring  him  into  a 
greater  life  with  nobler  aspirations.  His  horizon  was  so 
cnrtailed,  that  he  feels  and  sees  nothing  worthy  of  life 
any  more.  The  n])per  heavens  had  vanished  for  the 
time  being.  Nothing  bnt  a  sweeping  death  seems  to  him 
to  end  all.  He  acts  as  one  gone  insane,  as  Calvin  well 
says  (Vol.  I,  p.  156).  Even  the  great  Eg>^3tian  rulers 
who  had  their  memory  carved  in  gigantic  stones  and 
pyramids,  are  no  more  in  death,  than  the  infant  that 
never  had  a  place  of  renown,  or  the  laborer  who  ]iassed 
the  same  way.  Deatli  was  no  respector  of  persons.  They 
all  die,  ruler,  or  babe  or  toiler.  Death  seems  to  him 
sweeter  than  life;  the  other  world  more  desired  than  the 
present. 

How  full  of  agony  is  that  drifting  soul.  Job  seems 
nigh  despair.  His  mighty  faith  is  momentarily  silent. 
To  him,  life  is  full  of  gloom.  Death  has  at  least  an  eas- 
ing hope.  Job  was  wrestling  with  unbelief  and  allows 
his  feelings  to  conquer  his  faith. 

It  can  hardly  be  believed  that  Job  thought,  while  in 
these  dark  moments,  that  death  ended  all,  tho  many  are 
inclined  to  take  him  thus  (cl.  Calvin,  Vol.  I,  p.  15(3  if). 
It  would  a])i)ear  that  Job  seeing  no  hope  dawn,  since  his 
disease  was  considered  incurable,  maintained  that  sooner 
or  later  the  grim  reaper  would  make  an  end  of  him  as 
well  as  of  all,  as  he  rides  thru  the  streets  and  visits  every 
home,  reaches  every  class,  whether  high  or  low,  young  or 
old,  rich  or  ])oor.  That  Job  believed  in  a  blessed  immor- 
tality, liis  utterances  clearly  prove,  when  he  cries  out: 
"I  know  that  my  Redeemer  liveth,  and  at  the  last  He  will 
stand  u])on  the  earth;  and  after  my  skin  hath  been 
thus  destroyed  yet  from  my  flesh  shall  I  see  God  (19:26, 
marginal  reading)."     But  now,  the  future  lies  obscure. 

In  the  third  i)lace  (3.20-26),  the  afflicted  servant  of 
Ood,  fails  to  see  why  he  should  be  pennitted  to  live.  Why 

22 


slioiild  life  and  light  come  to  one  who  Ionics  for  tlic  urave 
and  desires  death?  Why  should  he  continue  to  live  since 
he  is  divinely  hedged  in,  he,  who  sighs  and  roars,  weeps 
and  trembles,  fears  and  is  troubled  ?  The  whole  scene 
manifests  great  distress.  Jt  shows  the  nu)st  bittci-  aiiony. 
What  anxieties  came  ovei*  this  troubled  soul!  l'\>rtu- 
nately.  Job  was  not  ])ermitted  to  renuiin  in  this  condi- 
tion. God  leads  him  ultimately  to  Himself  and  Job  tinds 
rest.  In  the  shadow  of  the  Almighty,  the  most  disti"essed 
spirit  may  find  a  haven  of  rest. 

''God  is  our  refuge  and  strength, 

A  very  present  help  in  trouble. 

Therefore,  will  we  not  fear,  tho  the  earth  do  change. 

And  tho  the  mountains  be  shaken  into  the  heart  of 

the  sea, 
Tho  the  waters  thereof  roar  and  be  troubled, 
Tho    the    mountains    tremble    with    the     swelling 

thereof."  (Psalm  46: 1-3.) 


23 


FOURTH  CHAPTER. 


The  Great  Debate  Between  Job  and  His  Friends. 

Sinfulness  Versus  Righteousness. 

The  First  Cycle — God's  Perfections. 


(Job  4:1-14:22.) 

a. 
b. 
c. 
d. 
e. 
f. 

Eliphaz  (4  and  5). 
Job  (6  and  7). 
Bildad  (8). 
Job  (9  and  10). 
Zophar  (11). 
Job  (12—14). 

25 


*'Is  there  not  a  warfare  to  man  npon  earth." 

Job  (7:1a). 


26 


FOURTH  CHAPTER. 


The  Great  Debate  Between  Job  and  His  Three  Friends, 
a.     Eliphaz,  The  Temanite. 

Job  4  and  5. 

Starting  with  this  chapter,  efforts  are  set  fortli  to  de- 
cipher the  mystery  surrounding  the  suffering  of  Job,  the 
perfect  and  npriglit  man.  The  debate  runs  thru  three 
cycles,  increasing  in  warmtli  as  it  advances.  The  friends 
take  turns  to  rei)ly.  to  the  great  sufferer.  Eliphaz  o]iens 
each  cycle,  Bildad  follows  and  Zo])liar  closes  it,  for  tlie 
friends  (except  in  the  last  cyck'  where  he  does  not 
a])] tear).  Job  rei)lies  to  each  in  turn,  denying  the 
charges  of  the  friends  made  eitlier  by  implication  or  in 
direct  accusations.  Chapter  four  and  live  deal  witli  tlie 
opening  address  of  Eliphaz. 

In  a  gentle,  polite,  but  at  the  same  time  heart  piercing 
way,  Eliphaz  undertakes  to  reply  to  tlie  man  who  liad 
cursed  the  day  of  his  birth,  ^^ery  kindly  he  says:  "If 
one  assay  to  commune  with  thee,  wilt  thou  be  grieved?" 
Grieved  or  not  grieved,  Eli])haz  believes  that  silence  can 
no  longer  be  adhered  to.  Job  has  said  too  much.  He 
went  too  far.  Perhaps  Eliphaz  sunnised  that  Job  was 
guilty  of  some  heinous  crime,  for  which  he  was  now  suf- 
fering. His  theory  was  one,  commonly  adhered  to  in  the 
Orient.  Suffering  was  a  sign  of  punishment,  divinely 
inflicted,  for  certain  atrocious  sins.  The  speaker  is  rather 

27 


reserved  in  his  expressions  in  this  his  first  speech,  but 
as  the  debate  lingers,  and  Job  is  not  silenced,  he  openly 
accuses  Job  of  definite  crimes  (vide  his  last  speech). 

By  way  of  contrast,  Eliphaz  lashes  Job  intentionally. 
See,  the  renown  and  fame,  the  ability  and  usefulness,  the 
wealth  and  power  the  man  of  Uz  once  had !  How  success 
had  crowned  every  effort  of  his !  Wliat  a  great  role  he 
played  in  the  history  of  his  time!  He  had  instructed 
many;  assisted  the  weak;  raised  the  fallen  and  made  firm 
the  fallen  knees  (4:3,4).  Thus  far  the  address  is  more 
or  less  api)reciative  and  laudatory.  Henceforth,  the 
tenor  changes. 

The  second  ])art  of  Hliphaz's  discourse,  relates  Job's 
present  condition.  The  great,  i)Owerful  benefactor  lies 
prostrated  in  adversity.  "He  saved  others,  himself  he 
cannot  save,"  is  of  application  to  him.  But  judging 
from  past  associations  with  Job,  Eli])haz  cannot  give 
utterance  to  the  thought  which  has  been  born  in  his 
mind,  during  the  seven  silent  days  of  meditation.  How 
dare  he  call  Job's  integrity  in  question?  And  yet,  how 
to  explain  all  this  evil  which  had  come  upon  Job?  Per- 
sonal experience  taught  him,  that  the  innocent  never 
l»erish  and  the  upright  are  never  cut  off.  It's  the  sinner 
who  gets  his  deserts.  As  the  lioness  and  her  cubs  whose 
teeth  are  broken,  has  lost  her  jjower,  and  faces  starva- 
tion, so  the  wicked  receive  a  terrible  blow  from  the  hand 
of  a  righteous  God. 

The  (piestion  ai'ises,  whether  this  section,  as  it  stands 
is  an  indirect  im])eachment  of  Job's  integrity.  Many 
have  found  the  text  difficult,  and  have,  conseipiently,  ]mt 
either  a  ])art,  or  the  whole  section  as  a  later  chissifica- 
tion  (el.  Peake,  in  Loco).  The  textus  receptus  clearly 
indicts  Job  indii'ectly,  by  the  mouth  of  FJi])haz  (4:r)-ll). 

The  third  section  is  the  great  piece  of  literature  and 
treats  of  Eliphaz 's  authority  and  revelation.     "The  de- 

28 


scription  of  it  ranks  witli  the  most  wonderful  tri\iiiii)lis 
of  genius  in  the  world's  literature.  This  is  displayed 
less  in  the  delineation  of  the  ])hysieal  effects  of  terror 
than  in  the  ])ower  with  which  the  poet  conveys  a  sense 
of  vague  and  im])al])able  and  the  awe  ins])ired  by  the 
wholly-felt,  but  dimly  known.  The  revelation  came 
stealthily  to  him,  and  fell  on  his  ear  in  a  whisper,  with 
all  the  dread  which  gathers  about  the  secret  uttered  in 
a  tone  which  the  listener  alone  can  hear.  Already  his 
mind  had  been  engaged  in  deep  pondering,  arising  from 
visions,  he  had  seen  in  tlie  entranced  sleep  of  the  seer. 
As  he  meditates,  he  is  suddenly  seized  with  a  ])anic, 
which  causes  all  his  limbs  to  tremble.  Then  a  breath 
moves  across  his  face,  deepening  his  honor  of  the  un- 
canny visitant.  The  nameless  thing  stands  still,  and 
seeking  to  know  the  Avorst,  he  strains  his  eyes  to  make 
out  the  figure  before  him.  But  he  can  see  nothing,  except 
that  some  form  is  there;  all  is  dim  and  intangible,  mak- 
ing his  heart  quail  with  tlie  dread  of  the  unknown.  Then, 
as  he  lies  helpless  in  the  grip  of  his  fear,  he  is  conscious 
of  a  voice,  which  just  breaks  the  awful  stillness,  and 
teaches  him  the  lesson  he  now  impresses  upon  Job" 
(Peake,  Job,  p.  79,  cl.  verses  J  2 — 16). 

The  revelation  contrasts  the  absolute  purity  and 
justice  of  God,  with  the  insignificance  and  inferiority'  of 
man.  If  the  higher  order  of  beings,  like  angels  (or 
saints)  are  charged  with  folly,  how  much  more  men  who 
dwell  in  earthen  tabernacles.  The  life  of  man  is  short; 
his  days  are  few.  The  germ  of  decay  is  apparent  and 
soon  his  earthly  career  terminates.  Such  is  the  universal 
destiny  of  man  (4:17-21). 

Finally,  Eli])haz  summons  Job  to  rel)uttal.  He  be- 
lieves that  no  testimony  of  the  saints,  or  angels  as  some 
believe  (cl.  Davidson,  Job,  \).  35),  can  su])ersede  in 
authority  that  of  his  vision.    And  as  to  the  wicked,  their 

29 


doom  is  set;  it  cannot  be  averted.  Troubles  are  as  nat- 
ural as  it  is  for  sparks  to  fly  upwards.  Suffering  is 
innate.  It  comes  from  the  hand  of  the  Ruler  of  all  things 
and  is  a  ])art  of  tlie  uniform  law  of  God's  government 
(el.  Cowles,  p  38). 

Having  established  the  fact,  that  the  divine  provi 
dence  guideth  man's  course,  in  sending  to  him  his  weal 
and  woe,  E]ii)haz  has  a  suggestion  for  Job.  With  these 
i:)lain  facts  before  him,  he  knows  w^hat  course  he  would 
take  if  he  were  in  Job's  place.  He  would  turn  to  God 
and  trust  in  Him  and  connnit  to  Him  his  cause,  for  He 
is  great,  boundless. 

"Who  doeth  great  things  and  unsearchable, 

Marvellous  things  without  number"  (verses  5 — 9). 

Not  only  is  His  j^ower  seen  in  nature,  but  especially 
in  the  hearts  of  men.  God's  providence  is  incontroverti- 
ble (5:8-16).  In  tliis  powerful  God,  Job  is  admonished 
to  seek  rest. 

The  reins  are  drawn  a  little  closer.  The  theme  is  get- 
ting more  personal.  The  address  now  changes  to  the 
direct  discourse,  and  the  general  principle  of  the  cause 
of  trouble,  becomes  of  application  to  Job.  Eliphaz  con- 
siders the  situation,  as  a  personal  appeal  for  Job  to  rest 
in  tlie  providence  of  God  and  to  consider  his  afflictions 
as  divine  corrections,  and  his  sufferings  as  inflicted  by 
tlie  Lord.  This  is  to  comfort  Job.  If  Job  will  follow  this 
course,  he  will  be  liappy.  He  will  be  blessed,  since  the 
end  will  justify  the  means  and  the  outcome  will  be  most 
benelicial.  All  his  ills  will  take  wings;  nature's  windows 
will  be  opened  and  blessings  will  descend;  he  will  die  in 
a  good  old  age. 

The  question  may  be  here  raised:  Does  Eli])haz  hold 
to  a  kind  providential  correction,  to  which  Job  is  sub- 
jected, or  is  it  penal  retribution?  The  case  in  question 
is   not    clear,    as    is  seen  by  the  diversity  of  opinion  by 

30 


scholars  of  various  scliools.  It  may  suffice  to  mention 
here  that  in  the  other  speeches  of  Elipliaz  the  penal  idea 
is  uppermost. 

It  is  evident  that  Eliphaz  considers  Job  as  side- 
tracked into  the  ])aths  of  evil.  He,  therefore,  admonishes 
him  to  return  to  God.  "Yet  for  all  its  sweet  and  sooth- 
ing eloquence  and  promise  of  idyllic  peace,  the  noble 
rhetoric  rings  hollow  to  Job's  ear"  (Peake,  Job,  p.  89). 


31 


FOURTH  CHAPTER  (Continued). 


b.     Job's  Reply  to  Eliphaz,  Chapters  6  and  7. 

Tlie  arrows  from  Eliphaz 's  quiver,  lodged  deeply  into 
Job's  heart.  The  incoherent,  convictionless  address  of 
Eliphaz,  forced  a  renewed,  passionate  outburst  from  the 
month  of  Job.  It  was  an  impetus  to  call  forth  a  deeper 
expression  in  a  majestic  and  logical  way,  of  an  inward 
conflict  (cl.  Watson,  p.  116). 

The  friend  had  viewed  the  situation  externally;  Job 
internally.  The  would-be  counselor  missed  the  mark 
and  widened  the  breach;  he  tore  the  wound  larger  and 
caused  the  pain  to  increase. 

Job's  sorrow  was  too  great  for  expression;  too  heavy 
to  be  weighed.  He  was  conscious  of  the  fact  that  God 
had  sent  all  his  troubles.  God  had  attacked  him,  and 
selected  him,  against  whom  He  was  sending  His  irresist- 
ible forces.  It  was  not  so  much  his  reverses  and  sorrow, 
the  loss  of  loved  ones  and  presence  of  i)ain  that  wrung 
his  heart,  altlio  these  were  keenly  felt.  The  belief  that 
God  was  against  him,  was  his  greatest  pain.  A  moral 
problem  confronted  him,  for  which  he  could  find  no  solu- 
tion. He  lays  stress  upon  this  point,  since  he  had  been 
adjudged  by  Eliphaz;  he  reiterates  it,  partly  in  answer  to 
Eliphaz 's  change,  partly  to  excuse  himself  for  his  pas- 
sionate outbursts.  Eliphaz 's  address  had  been:  ''Soft 
buzzing  slandor;  silky  moths,  that  eat.  An  honest  name." 

Job  appeals  to  the  wild  beasts  to  bear  out  his  be- 
havior.   They  bray  or  low,  only  when  they  are  in  need, 

33 


So  Job,  pressed  by  bis  pain  gave  birtb  to  words  wbicb 
went  beyond  ordinary  justification,  and  lie  fails  to  see 
why  lie  might  not  give  vent  to  his  feeling.  The  animal 
world  may  do  so,  why  not  lief  And  as  to  the  charge  pre- 
ferred against  him  by  Eliphaz,  mild  as  it  may  have  been, 
Job  considers  it  a  great  injustice.  He  has  not  been  con- 
vinced of  the  error  of  his  ways,  and  will  not  accept  the 
insinuations  of  his  friend. 

Forgetting,  as  it  were  his  line  of  argument  and  the 
address  of  Eliphaz,  Job  dashes  headlong  into  a  longing 
for  a  speedy  end,  tlio  he  is  confident  that  he  has  not  shut 
his  eyes  to  the  truth.  The  clouds  hang  very  low,  dark- 
ness envelops  his  life;  what  a  picture!  Helpless,  sick  at 
heart  as  well  as  in  the  body,  hoping  as  it  were  against 
hope,  he  wrestles  with  the  moral  problem,  without  dis- 
cerning its  issue.  The  severity  of  the  friends,  perhaps 
by  gesture  and  facial  expressions  as  well  as  by  words, 
pro^'oked  these  deeply  im])assioned  utterances.  But  he 
has  no  motion  to  take  his  life  into  his  own  hands.  On  the 
contrary,  his  faith  in  God  and  his  fear  of  God  is  marked, 
and  there  is  no  intent,  even  by  "the  pressing  of  unspar- 
ing pain  to  take  into  his  own  hands  the  ending  of  the 
torment.  God  bids  him  bear"  (cl.  Watson,  j).  124),  altho 
the  loathsome  disease  is  eating  his  life  away  and  his 
powers  are  wasted  (6:8-13). 

He  now  turns  to  assail  his  friends.  Conscious  of  their 
good  jDurpose  and  good  wishes,  of  their  long  journey  and 
good  motives,  he  feels  nevertheless  that  he  is  greatly 
wronged  by  them.  Were  they  not  his  friends  ?  Had  they 
not  believed  his  integrity  for  many  years?  Could  they 
lay  one  great  sin  to  his  charge?  Why  this  sndden 
change  ? 

Their  presence  had  simply  thrown  oil  ui)on  the 
troubled  seas.  He  had  not  sought  their  aid.  They  came 
-voluntary.     He  had  not  decreed  that  they  should  give 

34 


liini  wealth  and  })<)ssessioiis.  He  bad  not  asked  for  their 
eoimsel.    He  had  not  re(iuested  tlieni  to  redeem  him. 

This  was  a  very  mild  reply  to  Eliphaz's  charge,  tliat 
sufferings  were  revelations  of  guilt  (():  14-23). 

Furthermore,  Job  is  willing  to  stand  corrected,  if  the 
friends  will  use  pro])er  means  and  instruct  him.  But  he 
wishes  fair  play;  he  will  compromise  with  nothing.  Jus- 
tice shall  have  free  course,  as  the  river  void  of  dams  and 
obstructions.  He  begs  for  honesty.  They  may  expect 
him  doing,  w^hat  he  demands  of  them.  Only  in  mutual 
honesty,  justice  and  uprightness,  can  any  cause  advance. 
*'The  friends  must  allow  for  his  condition,  however.  Job 
feels  that  the  words  pressed  from  him  by  pain,  are  no 
conclusive  index  of  his  true  self.  They  are  but  'words 
to  the  wind';  and  to  found  a  reproof  on  such  indications 
is  to  him  the  extremitv  of  heartlessness"  (Genung,  p. 
169),  (6:24-30). 

Job  falls  a  victim  once  more  to  his  conditions.  In  the 
seventh  chapter,  he  plunges  once  more  into  that  which 
is  uppermost  in  his  mind. 

"Beginning  another  strophe,"  says  Watson,  'Mob 
turns  from  his  friends,  from  would-be  wise  assertions 
and  innuendos,  to  find,  if  he  can,  a  philosoi:)hy  of  human 
life,  then  to  reflect  once  more  in  sorrow  on  his  state,  and 
finally  to  wrestle  in  urgent  entreaty  with  the  Most  High. 
The  seventh  cha])ter,  in  which  we  trace  this  line  of 
thought,  increases  in  pathos  as  it  proceeds  and  rises  to 
the  climax  of  a  most  daring  demand  which  is  not  blas- 
phemous because  it  is  entirely  frank,  i^rofoundly  earn- 
est" (p.  130). 

Job  starts  out  with  a  reference  to  a  general  i)rinciple; 
namely  that  of  universal  suifering,  "and  so  opens  his 
heart  to  sympathize  with  all  who  suffer"  (Genung,  p. 
171).  But  before  long,  he  commences  to  soliloquize,  and 
the  general  becomes  particular,  of  which  he  is  the  repre- 
ss 


sentative.  He  now  remimerates  liis  sufferings,  and  de- 
scribes with  much  feeling  the  warfare  of  man.  Months 
lie  flounders  in  his  grief,  not  knowing  what  may  befall, 
the  next  moment.  Uncertain  as  the  Ocean  waves,  his 
life  is  tossed  to  and  fro  upon  the  sea  of  time,  by  the 
winds  of  divine  providence.  His  days  are  passing  by 
swiftly,  without  attaining  to  anv  new  inspiration 
(7:1-6). 

"Such  a  house  broke! 
So  noble  a  master  fallen!  all  gone!  and  not 
One  friend,  to  take  his  fortune  by  the  arm. 
And  go  along  with  him." 

(Shakespeare.) 

In  his  deep  distress,  Job  finally  turns  to  God,  know- 
ing well  that  Eliphaz's  statements  contained  some  truth, 
besides  feeling  that  God  would  be  the  only  one  to  help 
him  out  of  his  troubles.  The  turning  to  God,  he  felt  a 
duty,  as  well  as  a  privilege.  What  he  disliked  was 
Eliphaz's  conception  of  suffering.  If  all  suffering  is 
]:>unitive,  why  then  do  the  worst  criminals  escape  so 
much  of  it?  This  Job  could  not  entertain  as  a  true  con- 
ception of  his  case. 

In  his  flight  to  God,  Job  prays  to  the  Most  High  that 
his  sufferings  might  be  alleviated  and  his  pains  miti- 
gated. The  motive  that  prompts  him,  is  not  tlie  one 
which  Elihu  later  entertains  we  should  hold.  Job  is 
swayed  by  tlie  fleeting  of  his  life  (7:  7-10). 

Face  to  face  with  death,  the  patient  Job  is  forced  to 
reveal  his  inward  strife.  The  approach  of  death  has  made 
many  a  person,  hitherto  like  a  sphinx,  speak  frankly  and 
boldly.  So  Job,  seeing  his  end  near,  relates  with  great 
lionesty,  his  personal  sentiments,  compelled  by  an  inner 
anguish.  The  thought  of  God  haunts  him.  The  thought 
that  God  had  to  hold  him  in  check  like  a  sea  or  sea- 

36 


monster,  pains  liiin.  His  determination  to  cast  off  liis 
troubles  and  receive  his  sntTerini>'s  stoically,  siinj)ly  aug- 
ments liis  condition.  IFe  is  haunted  with  dreams  and 
visions  most  iiorrible;  tliey  tei'rit'y  liiiii;  liciice  he  prefers 
death  to  life  (7:11-15). 

In  that  solemn  hour,  he  disdains  himself  and  longs 
for  his  end.  lie  entreats  to  he  left  alone,  i.  e.  that  the 
heavy  rod  be  raised.  Then,  as  if  struck  by  heavenly 
inspiration,  suddenly  a  new  light  dawns.  In  a  moment 
of  unbiased  contemplation,  lie  considers  man  and  his 
Maker,  and  for  an  instant,  the  greatness  of  God  dawns 
upon  him.  He  is  amazed  that  God,  so  great  and  mighty, 
would  consider  him  an  individual  and  set  His  mind  upon 
him.  He  pleads  with  this  great  God,  to  withdi'aw  His 
heavy  hand,  and  to  forgive  him,  if  he  has  sinned.  His 
burden  is  too  heavy  to  bear.  He  can  not  bear  it  much 
longer;  he  will  soon  fall  under  the  heavy  yoke;  then  his 
destiny  is  eternally-  shaped,  for  it  is  only  here  that 
change  can  effect  his  future  destiny  (7: 16-21), 

The  whole  chapter  shows  how  bewildered  the  sufferer 
is.  His  condition  almost  drives  him  insane.  He  did  not 
rejoice  in  tribulations,  for  he  did  not  as  yet  understand 
that  tribulation  worketh  patience;  and  patience,  proba- 
tion; and  probation,  hope;  and  hope  putteth  not  to 
shame,  because  the  love  of  God  has  been  shed  abroad  in 
our  hearts,  thru  the  Holy  Ghost  which  was  given  unto  us, 
as  Paul  says  (Eom.  5:  3-6). 


37 


FOURTH  CHAPTER  (Continued) 


c.  Bildad's  First  Speech,  Chap.  8. 

Having,  perhaps,  anticipated  tliat  Job  woiihl  liave 
been  silenced  at  tlie  words  of  tlieir  Tertnlhis,  but  since, 
having  realized  that  they  were  foiled  in  their  expecta- 
tion, Bildad,  in  behalf  of  the  friends,  takes  his  turn  to 
meet  this  giant  sufferer  in  debate.  Tlie  speech  is  more 
stern,  more  severe,  more  direct  than  that  of  his  col- 
league, Eliphaz.  He  assails  the  poor  suiferer,  and  instead 
of  speaking  words  of  comfort,  breaks  the  sore  open  anew. 
Without  any  eulogies  to  otter,  as  Eliphaz  had  done,  he 
falls  upon  his  former  friend  and  accuses  him  of  no  small 
matter. 

Bildad  advances  a  doctrine,  wliich  was  not  obnoxious 
to  Job,  as  long  as  it  remained  general;  but  when  it  be- 
came specific.  Job  could  not  go  along.  The  doctrine  of 
the  absolute  righteousness  of  God  was  as  dear  to  Job  as 
to  Bildad.  But  when  he  comes  to  pierce  the  fatherly 
heart  of  Job,  by  implying  that  the  children  of  the  pa- 
triarch had  been  sent  to  eternity,  as  a  punislmient  for 
their  sins  (see  Eenkema,  p.  87),  Job  must  take  exception. 
Even  if  it  were  true,  it  was  out  of  place  to  consider  this 
question  at  this  time.  And  Job  himself,  is  considered  as 
having  done  some  gross  sin,  sin<'e  he  holds  out  to  him 
the  beacon  of  hope,  if  he  will  confess  his  wrong  before 
the  Almighty.  If  he  follows  this  course,  his  place  in  the 
world  will  be  even  greater  than  hitherto. 

39 


Id  other  words,  Bildad  believes  Job  and  his  children 
g'nilty  before  God;  hence  God  has  to  punish  them.  Here 
was  a  direct  accusation  against  the  integrity  of  Job  and 
his  cliiklren,  coming  not  from  the  mouth  of  an  enemy, 
then  it  would  not  be  so  hard,  but  from  the  lips  of  one 
wlio  i)uri)orts  to  be  a  friend  and  a  would-be  sympathizer. 
It  cuts  to  the  quick,  since  it  touclied  tlie  veracity  of  Job, 
and  pronounced  him  a  pretender,  a  hypocrite. 

Bildad 's  conception  of  suffering  was,  that  all  suffer- 
ing was  a  divine  displeasure.  It  showed  that  the  suf- 
ferer had  wronged  the  moral  Governor  of  the  universe, 
and  therefore  received  his  just  retribution.  If  this  theory 
holds,  some  of  the  most  tried  fall  victim  of  an  angry  God, 
(8: 1-17).  Thank  God,  however,  that  this  is  not  the  case. 
Of  the  consummation  of  Christ's  Kingdom,  we  read: 
''These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb"  (A.  V.,  Rev.  7:  U). 

In  the  second  ])lace,  it  is  to  be  noticed  that  Bildad 
based  his  arguments  upon  tradition,  in  contradistinction 
of  Eliphaz  who  based  it  upon  revelation.  Bildad  admon- 
ishes the  afflicted  Job  to  look  to  the  former  generation 
for  a  solution  of  his  trials.  The  idea  that  the  aged  pos- 
sess knowledge  and  that  the  fathers  were  endowed  with 
this  gift  of  knowledge,  he  puts  fortli  as  an  argument. 
This  was  quite  common  in  Oriental  times  as  Elihu  him- 
self confesses,  at  the  opening  of  his  discourses.  "We  are 
too  young,"  thus  it  is  tliat  we  hear  Biklad  speak;  'Svo 
are  but  of  yesterday;  but  those  who  lived  to  a  good  old 
age  and  served  tlieir  generation  well  have  left  their  testi- 
mony with  us."  From  these  sources  Job  may  learn  the 
truthfulness  of  Bildad 's  assertion,  that  the  prosperity  of 
the  wicked  is  short-lived,  and  his  doom  cannot  be 
averted. 

40 


This  theory,  or  ])riii('i))k^  that  liistoiy  is  a  kind  of 
patent  medicine,  al)le  to  cure  all  ills,  and  solve  all  mys- 
teries, is  in  itself  condemnatory,  AVith  all  respect  for  the 
fathers  who  struggled  like  we  do  now,  with  all  honor  for 
their  learning,  it  ever  remains  true  that  their  judgment 
may  be  as  much  as  ours,  invalid  (8:8-10), 

Now  what  are  the  saying  of  the  ancients,  tliese  men 
of  fame  and  renown,  who  claim  our  attention?  Bildad 
quotes  three  proverbs:  1,  that  of  the  reed  and  rush 
(11-13);  2,  that  of  the  spider's  web  (14,  15);  3,  that  of 
the  gourd  (16-18)  (cl,  Peloubet,  p.  33). 

The  whole  section  is  replete  with  figures  to  display 
the  prosperity  becoming  the  righteous,  and  the  de^tnu;- 
tion  becoming  the  sinner.  The  attestation  of  such  a  doc- 
trine is  borne  out  by  the  laws  of  nature.  As  tlie  reed 
(papyrus,  margin,  v,  11)  will  not  grow  to  its  full  length 
outside  of  the  mire,  nor  the  rush  (flag,  perha|:)s  the  Egyp- 
tian weed  grass)  retain  its  vitality  without  water,  so 
neither  Avill  the  godless  prosper  without  God,  His  con- 
fidence will  l)e  as  a  spider-web;  his  existence  as  a  gourd, 
(cl,  Jonah  4),  God  shall  cut  him  off.  He  may  grow  for 
a  season,  but  soon  he  shall  be  removed  by  irretrie\'al)le 
destruction,  and  nothing  shall  remain  of  him.  Hence,  his 
joy  is  only  temporal.     Others  shall  succeed  him. 

But,  the  perfect  man,  as  Job  had  been  called  in  tlie 
first  chapter,  will  not  be  cast  away  forever.  He  shall 
have  joy  of  heart  and  speak  forth  words  of  praise.  The 
enemv  shall  be  put  to  shame  and  his  tent  be  removed 
(8:11-22), 


41 


FOURTH  CHAPTER  (Continued), 


d.   Job's  Third  Speech — Reply  to  Bildad. 
Chapters  9  and  10. 

Job  in  his  reply  to  Bildad 's  address,  which  was  nmre 
direct  than  that  of  Eliphaz,  immediately  takes  u])  the 
first  point,  which  lie  has  raised.  He  unhesitatingly  ad- 
mits it  to  be  so,  that  God  is  a  God  of  justice  and  that  He 
punishes  sin  and  rewards  rig-hteousness.  Job,  not  only 
consents  to  the  proi)osition  that  God  is  justice,  but  he 
assents  to  it  and  vindicates  it  even  with  greater  zeal  than 
his  opponent  had  done.  God  is  duty  bound  by  nature  to 
do  justly  and  to  punish  the  wrong.  Thus  far  Job  gladly 
admits.  But,  says  Job,  tell  me  how  can  a  sinful  being, 
associated  with  sinners,  limited  in  every  way,  maintain 
his  righteousness  before  God,  the  Being,  ''who  is  wise  in 
heart  and  mighty  in  strength"? 

Viewed  from  this  twofold  aspect  (the  wisdom  and 
strength  of  God)  what  is  man?  How  will  any  mortal 
ever  prosper  by  opposing  Plis  sovereign  rule?  Every 
one,. who  has  tried  it,  has  found  it  a  ho])eless  case,  a  futile 
battle,  defeat  assured. 

Look,  for  exam])le,  first  of  all  at  God's  wisdom.  What 
a  wise  Being  He  is.  Suppose  He  should  l)e  pleased  to 
condescend  and  contend  with  men?  What  show  would 
man  have  in  an  argument  with  the  divine?  Xot  one  out 
of  a  thousand  propositions,  would  he  be  al)le  to  eluci- 
date; man  would  be  dumb-founded  in  the  presence  of  the 
omniscient  God. 

43 


Now  examine  the  other  attribute  of  God,  namely,  His 
strengtli.  Survey  His  powers,  if  you  will,  and  test  His 
strength,  and  then  place  yourself  before  Him  and  see 
whether  you  are  able  to  hold  your  own  over  against  Him. 

See,  His  irresistable,  destructive  forces.  In  His  anger 
He  causes,  huge  mountains,  built  in  the  heart  of  the 
earth  to  wane  away,  and  be  overthrown;  and  the  earth 
to  be  shaken  out  of  its  sockets,  causing  its  very  founda- 
tion to  tremble. 

The  sun  is  at  His  bidding,  as  in  the  days  of  Joshua. 
If  He  so  wishes,  it  may  never  appear  again.  And,  the 
stars,  He  is  able  to  hide  from  view. 

Watch  His  creative  acts!  He  brings  forth  the  firma- 
ment. He  walks  upon  tre  waves  of  the  deep.  He  creates 
the  Northern  (Bear),  and  the  Southern  (Orio),  and  the 
Eastern  (Pleiades)  constellation.  Wonderful  are  all  His 
works,  and  His  ways  past  finding  out. 

Mysteriously,  invisibly.  He  moves  about  Job,  yet  he 
perceives  Him  not.  He  is  absolute.  He  can  take  as  He 
wishes.  He  is  accountable  to  none,  and  responsible  only 
to  Himself.  What  creature  should  ever  interview  Him, 
asking:  'What  doest  thou'  (9: 1-12)  ? 

Replying  to  Bildad's  second  proposition — that  wis- 
dom is  to  be  sought  with  the  ancient,  Job  replies:  The 
almighty  and  omniscient  God  carries  out  His  pur]:>ose  ir- 
respective of  the  action  and  will  of  man.  The  counsel  to 
seek  wisdom  from  the  "former  age"  (the  help  of  Rahab) 
will  not  solve  the  problem.  Those  haughty  helpers  can- 
not pierce  the  actions  of  the  All-wise,  and  decipher  his 
ways.  They  stoop  under  Him  and  leave  the  mystery  un- 
solved. If,  they  who  are  considered  wise,  are  unable  to 
argue  with  the  Almighty,  how  much  less  shall  Job  find 


words  for  an  argument. 


44 


In  ease  Job  was  rio-liteons,  he  would  not  consider 
these  wise,  but  he  would  rather  pray  to  his  Judge.  There 
he  would  receive  better  treatment. 

And  as  to  his  present  condition,  if  God  would  answer 
prayers.  Job  could  hardly  find  sufficient  faith  to  believe 
it.  His  grief  is  so  great.  Tlie  divine  visitations  are  so 
heavy.  They  came  suddenly,  as  the  rushing  of  a  mighty 
wind.  His  afflictions  have  greatly  increased.  The  bur- 
den laid  upon  him  is  beyond  comprehension.  He  is  almost 
exhausted.  He  can  hardly  breathe;  his  heart  is  broken. 
Talk  not  to  Job  of  human  strength;  what  is  it,  compared 
with  the  Almighty's.  Talk  not  human  wisdom  to  him, 
to  solve  the  riddle  of  life,  what  good  would  it  do  at  the 
bar  of  divine  justice?  Before  the  great  white  throne, 
Job,  as  well  as  all  of  mankind  must  stand  alone.  Seeing 
that  majestic  bar,  he  stands  already  self-condemned. 
Altho  he  feels  blameless,  yet  the  great  grief  of  his  soul 
causes  him  to  abhor  himself.  ■  He  despises  his  life 
(9:13-21). 

In  the  third  place.  Job  takes  exception  to  Bildad's 
display  of  justice  and  awarding  of  retribution.  Bildad 
alluded  to  the  fact  that  only  the  wicked  suffer.  Job  main- 
tains that  both  the  wicked  and  the  righteous  are  em- 
braced in  the  divine  visitation — ''it  is  all  one."  Proof 
is  not  far  distant.  When  a  disaster  befalls  a  nation  the 
innocent  as  well  as  the  wicked  perish.  When  the  exile 
comes  on,  innocent  men,  women  and  children  are  carried 
away.  When  war  befalls  a  nation,  how  the  innocent 
suffer.  When  a  plague  comes  upon  a  city,  how  it  encom- 
passes both  the  godly  and  the  imgodly.  Are  we,  there- 
fore, to  conclude  that  all  who  suffer  are  wicked,  as  the 
friends  maintain?  Nay,  by  no  means!  A  calamity  sud- 
denly overtakes  a  people,  irrespective  of  their  moral 
status.  Inasmuch  as  both  classes  share  alike  the  pros- 
perity of  a  nation,  so  also  its.  adversity  (9:  22,  23). 

45 


And  >et,  there  is  a  distinction.  The  righteous  suffer 
more  than  the  unrighteous.  God  has  a  peculiar  purpose 
^vitli  His  people.  He  chastises  them  sorely.  He  tests 
their  faith  and  character,  with  rude  measures.  He  makes 
them  a  public  laughing  stock,  and  causes  them  to  be 
ruled  over  by  wicked  rulers  and  unqualified  judges.  In 
His  providence,  wicked  men  hold  the  sceptre  and  illiter- 
ate judges  hold  the  bench.  If  God  who  rules  supreme, 
be  not  He  who  doeth  all  these  things.  Job  begs  Bildad 
to  answer  him  who  then  it  could  be  (9:2-4). 

Job  now  comes  to  himself  and  seeks  deliverance 
(9:  25-35).  He  says:  My  life  is  fleeting.  The  successive 
calamities  have  impaired  my  health,  and  shortened  my 
career.  See  the  messenger  running  with  great  speed,  ful- 
filling his  mission;  behold  the  ships  upon  the  waters,  set 
with  full  sail,  moving  rapidly  forward;  watch,  the  eagle 
dashing  swiftly  upon  its  prey,  yet  with  greater  speed 
than  these,  do  I  end  my  life.  The  swiftest  of  land,  sea 
and  air  cannot  keep  pace  with  the  fleeting  of  mv  life 
(9:25,26). 

Job  now  tries  to  solve  the  enigma,  by  unfolding  three 
schemes,  of  which  two  are  discarded,  and  the  third  gives 
him  hope: 

1.  He  says,  somewhat  as  follows:  If  I  resolve  to  for- 
get the  i)ast,  and  change  my  disposition  and  exchange 
my  sad  countenance  for  smiles  (the  Christian  Scientists 
method),  fear  would  haunt  me,  for  if  Thou  hast  deter- 
mined me  guilty,  I  shall  not  be  able  to  escape  (29a). 

How  fruitless  it  is  to  oppose  the  divine  power,  of  the 
Almighty  God,  and  why  should  he  do  it?  Since  human 
resolutions  will  not  change  His  fixed  purposes. 

2.  He  continues:  If  my  resolutions  will  not  effect 
God's  displeasure  and  move  Him,  let  me  try  my  self- 
righteousness  (the  Pharisaic  idea).  Suppose  I  wash  my- 
self with  the  pure  snow  and  scour  my  hands  with  lye, 

46 


would  tliat  give  me  strength  before  Thee?  Nay,  my  self- 
righteoiisness  will  not  reino\e  Thy  heavy  hand,  but  Tlion 
wilt  still  reject  me,  and  cast  me  into  the  pit,  and  even  the 
garments  which  I  am  nnable  to  wear,  will  abhor  me. 

It  is  a  hopeless  case;  my  resolutions  nor  my  self- 
righteousness  are  of  no  avail.  I  need  something  greater, 
for  God  is  not  a  man  (30-32). 

3.  In  his  seeming  despair,  there  dawns  at  least  a  new 
possibility;  a  possibility,  wliich  if  only  existed,  would 
give  him  encouragement.  Since  Ix'tvreen  God  and  man 
there  is  such  a  vast  difference,  an  Adjuster  or  a  Mediator 
is  necessary,  who  can  touch  both  the  divine  and  human, 
and  bridge  tlie  chasm  between  ns;  this  would  solve  the 
problem.  A  thought  which  corresponds  well  nigh  the 
Christian  view  of  the  Mediator. 

Instead  of  any  action  on  his  part,  which  in  itself 
would  be  futile,  he  desires  that  God  should  act.  He  has 
yet  confidence  in  Him  and  with  Him  lieth  his  only  hope. 
Let  Him  lift  the  rod  and  remove  the  anger.  Then  his 
fear  will  vanish,  his  countenance  will  change,  his  hope 
revive,  and  he  will  speak,  since  his  conscience  does  not 
condemn  him. 

In  chapter  ten,  Job  gives  way  to  his  feelings  and 
prays.  The  afflictions  which  have  come  upon  him,  are 
gnawing  at  the  foundation  of  his  happiness.  He  is  heavy 
laden.  The  burden  takes  away  the  cheers  and  smiles  of 
his  life.  Probably,  he  says,  if  I  would  unload  my  burden, 
by  declaring  freely  and  frankly  the  whole  matter,  I 
would  find  relief.  This  is  what  I  will  do.  I  will  plead 
with  God  for  mercy,  and  ask  for  the  removal  of  con- 
demnation. 

He  ])rays  that  God  may  give  him  insight  into  His 
mysterious  providential  ways,  for  he  cannot  understand, 
why  God  so  sorely  contends  w^ith  him.  1.  Is  it  a  moral 
benefit  to  God  that  Job  Plis  creature  should  thus  be  cast 

47 


down,  and  be  a  reproach  to  the  godless?  Or,  2.  does  God 
look  upon  him  with  human  eyes,  which  look  only  at  the 
outward  condition  of  man  and  do  not  understand  the 
heart?  Or,  3.  is  God's  life  comparable  to  that  of  human 
creatures,  that  He  hastens  Job's  suffering,  for  fear  that 
Job  sliould  outlive  Him!  Job,  however,  believes  it  not 
to  be  true,  since  he  conceives  his  life  open  to  Him  and 
that  He  knows  the  integrity  of  his  heart.  And  yet  God 
is  supreme  so  that  no  one  can  contend  with  Him  (1-7), 

Seeing  as  yet  no  light,  Job  now  reverts  to  the  plea  of 
creatureship  (8-17).  Job  claims  God  as  his  Maker.  His 
hands  created  him,  and  now  He  hedges  him  in.  Job  is 
wasted  away  by  His  power;  his  children  and  substance 
are  gone;  his  life  is  ebbing  away.  O,  that  God  might 
recall  how  He  made  him!  He  took  him  out  of  the 
dust.  From  the  beginning  he  was  subject  to  His  fram- 
ing. God  brought  those  particles  together.  God  gave 
him  life  and  the  divine  blessings  smiled  upon  his  path- 
way. He  received  the  kindness  of  God,  and  now  his 
present  condition!  The  why  and  wherefore,  of  all  this 
he  does  not  see.  God  keepeth  an  account  of  his  sins,  and 
they  make  him  guilty  before  Him.  Whether  sinful  or 
righteous,  it  is  all  the  same.  He  is  filled  with  ignominy 
and  confusion  and  his  only  vision  is  his  sorrow. 

Hence  Job  protests  against  the  divine  action.  He 
speaks  somewhat  in  tone  like  the  third  chapter.  Why 
was  he  not  taken  away  in  infancy!  How  he  would  have 
evaded  all  these  things  which  are  haunting  him  now. 
Aware  of  the  short  life  which  is  his  to  live  according  to 
universal  belief  that  his  disease  was  fatal,  Job  wishes  to 
have  his  matter  adjusted,  before  he  goes  to  the  darkness 
of  the  grave  (10:18-22). 


48 


FOURTH  CHAPTER  (Continued), 


e.  Zophar's  First  Speech,  Chap.  11. 

Zophar,  the  last  of  the  friends  to  speak  and  perhaps 
the  youngest,  seeing  that  Job  displayed  with  even 
greater  force  his  seemingly  folly,  noticing  that  his  com- 
rades had  failed  to  silence  him,  comes  forth  with  a  three- 
fold argument  to  capture  Job.  He  appears  wroth  at 
Job's  persistance.  He  has  no  bouquet  to  give  the  man 
who  once  was  universally  honored.  In  a  fiery  address, 
he  censures  the  afflicted  servant  of  God,  witliout  meeting 
him  in  his  debate. 

Job's  last  speech  had  been  longer  than  the  others. 
He  had  been  more  explicit  in  his  views.  He  had  become 
more  bold  in  the  expression  of  his  convictions.  He  had 
not  been  troubled  with  timidity,  since  Eliphaz  and  Bil- 
dad  had  spoken.  He  had  declared  his  integrity.  "In 
chapter  three  Job  did  not  assert  his  innocence,  but  only 
lamented  his  fate.  And  it  was  possible  for  Eliphaz  tact- 
ly  to  assume  his  guilt  without  alluding  to  it,  and  admon- 
ish him  in  regard  to  his  comjDlaints.  Even  in  chapters 
six  and  seven.  Job  only  threw  out  here  and  there  a  spas- 
modic affirmation  of  his  innocence,  being  occupied  with 
other  things,  and  being  deterred  by  his  own  sense  of 
rectitude  from  condescending  to  clear  himself.  And 
Bildad  could  suppose  himself  entitled  to  disregard  Job's 
jjassing  claims  to  innocence,  they  were  natural,  but  x)er- 
haps  scarcely  seriously  meant.  But  in  chapters  nine  and 
ten,  Job  had  denied  his  guilt  with  a  vehemence  which 

49 


made  it  impossible  not  to  take  liis  denial  into  account. 
Here  was  a  new  element  introduced  into  the  strife,  which 
the  tliree  friends  had  to  reckon  with"  (Peake,  Job,  p. 
80),  Job  certainly  believed  himself  innocent.  Yet  would 
not  his  suffering's  tend  to  show  that  he  was  guilty,  even 
tho  he  had  tried  to  clear  himself,  as  the  two  friends  had 
maintained f    B.efore  this  question  Zopliar  is  placed, 

ZoiJiar  belongs  to  the  same  school  as  the  friends  who 
have  already  been  heard.  With  a  preconceived  view  the 
three  friends  condemn  the  sufferer  without  substantiat- 
ing their  charges.  Job  looked  at  the  matter  from  a  dif- 
ferent view-point,  yet  was  perplexed.  To  meet  the  new 
situation,  namely  the  direct  declaration  of  his  innocence, 
Zophar  becomes  the  chief  spokesman.  He  tries  to  up- 
braid Job  with  the  omniscience  of  the  Eternal.  Job  may 
be  unconscious  of  his  guilt,  but  God  knows,  that  he  is 
guilty,  and  if  Job  would  have  his  desires  realized  to  see 
God,  the  Lord  would  so  overwhelm  him,  that  he  would 
stand  self-condemned.  Q^lie  address  is  free  from  all  flat- 
tery and  the  quick-tempered  Zo]:)liar  plunges  at  once 
upon  his  assailant. 

In  the  first  part,  Zo]ihar  attacks  the  impiety  of  Job 
(11:1-6).  Job's  lengthy  speech  seems  to  have  wearied 
him.  Perhaps,  because  Job  had  not  submitted  to  the 
premises  and  conclusions  of  his  companions.  If  he  had 
only  taken  the  advice  given  him!  But  it  had  all  been 
futile.  If  any,  the  advice  had  worked  adversely.  As  tlie 
debate  advanced.  Job  had  declared  with  greater  vim  and 
with  more  fire,  that  the  charges  were  wrong  and  he  him- 
self was  innocent.  The  defence  of  Job,  seems  to  Zopliar 
notliing  more  than  rhetorical  eloquence,  ''He  taxes  Job 
with  loquacity,  arrogance  and  iniquity,"  consequently 
as  justly  receiving  his  deserts. 

In  opposition  to  Job's  twofold  conception,  the  theory 
of  life  and  of  his  innocence,  Zophar  utters  the  desire  that 


God  luiiilit  speak.  If  IFe  would,  as  Job  liimself  hoped, 
the  afflicted  servant  would  be  shown  true  wisdom  (this 
in  contradistinction  to  the  many  foolish  words  which  Job 
has  uttered),  which  lie  cannot  see  now.  Job  is  receiving- 
less  than  he  really  deserved.  God  is  dealing-  yet  kindly 
with  him.  Job  lacks  wisdom  and  understanding-;  but 
how  about  Zopharf  Is  it  not  true  as  Renkema  re- 
marks, that  Zophar  falls  into  the  same  error,  of  which 
he  accuses  Job?  (p.  110). 

Instead  of  convincing-  Job  of  the  error  of  his  ways,  as 
Elilni  does;  or,  instead  of  pointing  to  some  sin  which  he 
can  lay  to  his  charge,  Zophar  makes  a  bold  assertion, 
which  he  cannot  prove.  He  appeals  to  a  divine  manifes- 
tation, which  may  nnmask  Job  as  a  great  sinner,  and 
prove  to  him  that  he  is  receiving-  less  than  he  deserves. 
The  doctrine  of  the  wisdom  of  God  no  one  could  dispute. 
The  false,  daring-  condemnation  is  what  hurts  the  suf- 
ferer. Zophar  shields  behind  a  would-be  shield  of  God, 
since  he  can  find  no  direct  sin,  which  Job  has  committed 
(11:1-6). 

The  second  section  (11:  7-12)  is  aimed  at  Job's  inte- 
grity, which  he  has  stoutly  maintained.  By  inference 
from  the  incomprehensible  wisdom  of  God,  which  is 
higher  than  the  heavens,  deeper  than  slieol,  longer  than 
the  earth,  broader  than  the  sea.  Job  is  impeached.  God's 
eyes  see  the  false  men  and  His  power  brings  them  to 
judgment.  Man's  nature  is  like  a  wild  ass's  colt,  which 
was  considered  a  type  of  ignorance  in  the  Orient  (7-12). 

The  last  section,  is  the  practical  application  of  his 
sermon  (13-20).  It  has  much  in  common  with  the  con- 
cluding speeches  of  Eliphaz's  first  and  Bildad's  first  dis- 
courses. The  friends  entertain  hope  for  Job.  He  is  not 
so  desperately  wicked,  that  he  is  beyond  salvation.  The 
life  line  is  thrown  out  to  him.  Job  mnst  return  penitently. 
'^Llie  arrogant  spirit  nnist    come  down.    He   must    sever 

51 


himself  from  personal  as  well  as  marital  sins.  Then  the 
desire  of  Job  to  lift  up  his  head  in  innocence  will  be  pos- 
sible. The  past  will  be  oblivion;  the  present  bliss;  the 
future  glorious.  Nothing  shall  fail  him.  But  if  Job,  re- 
torts, his  sins  will  be  his  master.  "The  eyes  of  the 
wicked  will  fail,  And  they  shall  have  no  way  to  flee;  And 
their  hope  shall  be  the  giving  up  of  the  ghost."  There 
is  no  escape;  the  future  will  be  blighted. 


52 


FOURTH  CHAPTER  (Continued), 


f.  Job's  Reply— His  Fourth  Speech. 
Job  12-14. 

In  this  section  Job  'chides  his  friends',  rather  sarcas- 
tically. Each  has  had  his  say  about  him.  Eliphaz  had 
opened  the  way,  and  the  other  two  had  followed  the 
beaten  path.  The  first  speaker  had  been  very  courteous, 
considering-  the  theory  which  he  entertained.  The  sec- 
ond, became  more  drastic  in  his  utterances.  And  the 
third,  had  spoken  as  if  Job  was  receivino-  less  than  he 
really  deserved.  The  great  trio  had  a  uniform  concep- 
tion of  the  problem  of  suit" ering.  Job  stood  guilty  of 
some  sin,  at  the  judgment  seat  of  his  friends.  The  ver- 
dict was  rendered  upon  the  basis  of  the  external  condi- 
tion, wherein  Job  was.  The  friends  had  spoken  in  high 
authorative  tones,  Avith  great  enthusiasm,  with  personal 
conviction. 

AVe  are  not  surprised,  therefore,  to  hear  that  Job, 
ironically  lauds  their  wisdom,  which  they,  evidently 
have  monopolized.  Irres]Dective  of  this,  Job,  believes 
himself  fully  their  equal.  He  has  enougli  self-confidence, 
to  beheve  that  he  is  as  well  advanced  in  tlie  science  of 
wisdom,  as  they  are,  and  his  speeches  prove  that  his  as- 
sertion is  no  idle  tale.  They  have  not  said  anything  new. 
God's  attributes,  which  was  their  chief  argument,  were 
as  well  accepted  by  Job  as  by  them.  God's  righteousness 
(Eliphaz),  holiness  (Bildad)  and  wisdom  (Zophar)  had 

53 


often  been  the  tlieme  of  liis  reflection.  Job  was  able  to 
outclass  them  in  clisplaying  these  divine  perfections.  It 
was  exacth"  the  idea  of  God  which  haunted  him. 
"They,"  says  Peake,  "are  sycophants,  who  try  to  cnrry 
favor  with  God  by  smearinp^  over  His  misgovernment 
with  their  lives.  Yet,  even  in  his  speech  it  is  with  God 
Himself,  rather  than  with  the  arguments  of  the  friends 
that  Job  is  concerned"  (Job,  131). 

Job  dwelt  more  npon  the  negative  and  destructive 
operations  of  God.  He  sees  thru  the  veil  of  afflictions,  as 
Avas  most  natural.  Whereas  the  friends  dwelt  more  upon 
the  positive  and  benevolent  operations  of  God,  as  was 
natural,  since  they  were  not  men  of  great  experience. 

After  alluding  rather  sarcastically  to  the  wisdom  of 
the  friends,  Job  turns  to  himself,  and  complains  bitterly 
and  justly  about  the  attitude  of  liis  friends.  "A  friend 
in  need,  is  a  friend  indeed."  It  is  not  the  enemy  which 
scoff  him,  but  his  friends.  He  is  made  a  laughingstock 
of  those  who  purport  to  be  his  friends.  They  allude  to 
his  misfortune  with  contempt.  But  tables  may  change. 
History  may  rei)eat  itself.  What  lie  has,  may  befall  them. 
Rivers  may  change  their  course.  "Wherefore,  let  liim 
that  thinketh  he  standeth,  take  heed  lest  he  fall"  (I  Cor. 
10: 12).  Now  hinting  at  their  theory  of  the  godless,  Job 
maintains  that  if  they  are  right,  then  the  moral  order  of 
the  universe  is  upside  down.  The  facts  are  that  not  the 
god-fearing,  but  the  godless  prosper  (12:1-6). 

Zophar  had  maintained  the  exalted  wisdom  of  God, 
and  Job  asserts  it  to  be  true.  The  beast  of  the  field  and 
the  fowl  of  tlie  air  and  the  fish  of  the  sea  teach  us  this 
grand  doctrine.  And  Bildad  had  said  that  wisdom  was 
with  the  ancients.    What  contradictions!  (12:7-12). 

Not  the  ancient,  but  God  has  wisdom  and  might.  This 
is  am]Jy  brought  to  liglit  in  the  verses  which  follow. 
With  sufficient  proof  and  in  majestic  terms,  his  belief  in 

54 


tlie  majesty  and  wisdom  of  God  is  stated.  They  do  not 
differ  in  annonneiug  the  attributes  of  God;  Job  and  tlie 
friends  differ  in  the  nse  of  these  attributes.  The  friends 
eouki  not  convince  Job  that  tlieir  position  was  riglit.  At 
times  their  statements  coincide.  As  to  the  display  of  the 
absohiteness  of  (lod,  botli  in  power  and  in  wisdom,  Job 
presents  a  better  case  than  Zophar  had  tried  in  the 
former  chapter.  Job  looks  at  the  creative  acts,  and  sees 
the  great  God  exercising  His  power  in  npliolding,  con- 
curring and  governing  all  things.  His  power  is  imman- 
ent, as  well  as  transcendent.  In  the  realm  of  nature  as 
well  as  grace,  in  His  power  ovev  man  as  well  as  beast,  in 
His  interest  in  civil  as  well  as  religious  rites,  in  His  gov- 
ernment over  the  will  of  the  individual,  as  well  as  over 
a  nation,  the  hand  of  God  is  seen  (12: 13-25). 

Having  traced  the  wisdom  and  might  of  God  in  chap- 
ter twehe.  Job  now  states  that  tliese  were  no  new  teach- 
ings. They  were  self-evident  facts,  whicli  could  not  be 
disputed.  He  knows  tliese  things  as  well  as  they.  He 
sees  this  perhaps  better  than  they,  and  he  believes  him- 
self as  much  acquainted;  he  riglith^  vindicates  his  con- 
ceptions of  the  knowledge  and  wisdom  and  might  of  God 
(13:1,2.). 

Yet,  in  spite  of  his  knowledge  of  these  facts.  Job  is 
restless.  His  tranquility  has  taken  wings.  He  is  not  at 
ease.  He  is  troubled  and  perplexed.  What  can  he  do, 
but  seek  the  throne  of  God  and  express  his  desires  to 
God.  His  case  cannot  be  answered  by  man.  With  argu- 
ment. Job  had  the  l)est  of  his  friends,  yet  he  had  no  rest. 
The  friends  are 

"forgers  of  lies  .   .   .  physicians  of  no  value." 
Their  remedy  has  not  healed  his  wounds.    It  has  torn  the 
l)reech  wider.     They  had  not  stilled  that  anxious  souk 
writhing  in  ])ain.    Silence  would  be  their  wisdom,  and  if 
tlie}'  would  hold  their  peace,  they  would  l)e  wise. 

55 


Now  tiirniug  to  tlie  friends,  Job  seeks  their  attention. 
He  pleads  for  justice  and  righteousness;  he  argues  for 
honesty  and  nprightness.  It  is  as  if  he  wishes  to  accuse 
his  friends  of  improper  methods.  He  calls  them  to  con- 
sider his  canse  as  one  connected  with  God.  Who,  then, 
wonld  dare  to  speak  deceitfully  and  dishonestly?  In 
itching  terms,  he  depicts  the  scene  as  one  disapproved  of 
God,  which  would  receive  His  judgments.  Then  sending 
his  message  home.  Job  attacks  his  friends  and  causes 
their  arguments  to  falter,  as  he  says: 

' '  Your  memorable  sayings  are  proverbs  of  ashes. 
Your  defences  are  defences  of  clay." 

Pur])orting  as  advocates  of  God,  they  sacritice  the  truth 
to  their  j^artiality,  and  their  suffering  friend  to  their 
antiquated  theory.  Therefore,  "he  will  no  longer  dispute 
with  the  friends;  the  more  they  oppose  him,  the  more 
earnestly  he  desires  to  be  able  to  argue  his  cause  before 
God"  (Delitzsch,  p.  207 — Job).  The  friends  did  not  know 
his  guilt.  They  simply  took  God's  part  (as  they  sup- 
posed) against  him  out  of  servility  to  God  (el.  Davidson, 
Job  p.  95).  Their  action,  however,  being  unjust,  will 
bring  fear  and  woe — a  theorv  which  Job  is  trying  to  re- 
fute (13:1-12). 

Then,  as  if  struck  with  a  new  idea,  as  if  aroused  by 
some  external  act  of  the  friends  or  else  prompted  by 
mental  deliberation.  Job  cries  out: 

"Hold  your  peace;  let  me  alone,  that  I  may  speak 
And  let  come  on  me  what  will." 

Job  tries  to  rid  himself  of  his  friends;  but  he  could 
not  from  his  God.  He  begs  for  solitude.  Why?  Because, 
he  knows,  that  only  in  God  can  he  find  vindication.  The 
best  of  earth,  have  denounced  him.  Only  God  remains. 
But  here,  he  finds  hope,  and  well  he  may.    "Nothing  in 

56 


my  liand  I  bring,  Simply  to  Tliy  cross  I  cling,"  was  Job's 
behavior,  J3y  taking-  "his  flesh  in  his  teeth"  and  his 
^'life  in  his  own  hands  will  not  alter  matters  any."  He 
needs  God,  as  every  one  does,  who  feels  forsaken.  In  a 
ho])eful  moment,  faith  which  had  been  low,  once  more 
towers  above  every  earthly  difficulty,  and  Job  speaks 
great  words,  full  of  hope  and  trust,  full  of  life  and 
blessing : 

''Tho  He  slay  me, 
Yet  will  I  wait  for  Him"  (Marginal  reading). 

Conscious  of  the  false  accusations  which  the  friends 
preferred  against  him,  baffled  by  his  own  inability  to 
meet  the  occasion,  convinced  of  his  own  integrity.  Job 
speaks  forth  in  loud  tones,  iinding  consolation  and  com- 
fort that  not  the  godless,  but  the  righteous  are  able  to 
come  into  the  presence  of  the  Almighty.  If  the  friends 
are  able  to  shatter  his  hopes,  let  them  be  up  and  doing. 
Job  will  stand  his  share  of  the  outcome  (13: 13-19). 

Then  turning  to  his  Maker,  he  requests  two  things: 
first,  that  He  may  remove  His  heavy  hand;  secondly,  that 
He  may  withhold  His  terror;  then  he  will  plead  as  plain- 
tiff or  defendant,  as  God  may  choose.  He  is  so  confident 
of  his  cause  that  the  ad\'ersary  may  freely  select  the 
mode  of  procedure"  (Peake,  Job,  p.  143). 

He  wants  to  know  the  charges  God  has  against  him, 
and  why  he  is  considered  His  enemy,  since  he  is  weak 
and  frail.  Of  course.  Job  is  not  free  from  sin;  neither, 
however,  conscious  of  any  gross  sin.  He  finally  falls  upon 
his  youthful  days,  and  wonders  whether  there  might  be 
some  evil  done  in  those  days  of  wild-oat-sowing,  as  many 
a  youth  does.  Whatever  it  may  be,  the  hand  of  God  is 
heavy  upon  him.  O,  the  suffering  to  which  he  is  put!  He 
is,  as  one  prison-bound.     Insignificant    as    he    may    be, 

57 


Jehovah  lias  put  a  hediie  about  him  and  he  cannot  evade 
it  (13:20-28). 

Wliat  is  man,  after  all!  Job  learns  to  numl)er  his 
days,  and  finds  them  full  of  trouble  and  few  in  number. 
"Man's  life  being-  so  short,  his  death  so  sure  and  soon, 
seeing  he  is  like  a  hireling  in  the  world,  might  he  not  be 
allowed  a  little  rest?  Might  he  not  as  one  who  has  ful- 
filled his  day's  work,  be  let  go  for  a  little  repose  ere  he 
die!  That  certain  death,  it  weighs  upon  him  now, 
pressing  down  his  thought"  (Watson,  p.  177)   (14: 1-6). 

Man's  life  to  a  certain  extent  is  inferior  to  a  tree.  A 
tree,  e.  g.  a  willow,  may  be  hewn  down,  yet  new  sprouts 
will  come  out  again.  But  as  for  man,  he  has  only  one  life 
to  live.  If  he  is  hewn  down,  no  new  sprouts  will  reap- 
pear, neither  will  there  be  any  awakening  (14:  7-12). 

Davidson  makes  Job  say  that  death  ends  all:  "His 
sleep  is  death  eternal."  Ts  tliis  true?  I  cannot  accept  it. 
Job  means,  that  he  has  no  more  hope  ui)on  earth  after  he 
has  been  removed  in  death.  There  is  with  him,  no  sprout- 
ing forth  anew,  like  with  tlie  tree.  That  this  is  Job's 
view,  is  evident  from  chapter  fourteen,  unless  it  is  that 
Job  in  14:13-17  awakens  to  a  better  self  (in  the  words 
of  Davidson),  "with  a  revulsion  created  by  the  instinc- 
tive demands  of  the  human  spirit,  rises  to  the  thought 
that  there  might  be  another  life  after  this  one"  (Job^ 
p.  103). 

Job  is  desirous  of  a  safety  retreat  until  the  divine 
anger  has  passed.  Just,  so  he  could  sleep  in  Sheol  and 
later  rise  again.  If  he  could  only  die  and  then  live  in  a 
blessed  resurrection!  Suddenly  this  hope  dawns,  this 
revelation  comes,  this  hope  is  given  him.  A  momentary 
inspiration  brightens  the  future.  He  looks  at  the  sover- 
eignty of  God  and  concludes  that  His  providence  reaches 
beyond  earthly  portals.  He  looks,  and  behold,  he  sees 
beyond  time  and  space,  a  blessed  immortality.    Tlie  hope 


of  it  animates  liim;  tlie  thought  o\'  it  iiispirc's  liiin;  the 
faith  in  it  revives  him  (14:  lo-l7). 

Tho  faitli  and  nnbelief  are  succeedini-iy  iiiterehani^cd, 
Job's  condition  is  a.  dual  one.  Tlien  he  trembles,  now  he 
hopes;  then  he  hesitates,  now  lie  believes;  then  darkness 
hides  from  view  the  light  of  God,  now  the  light  shines  in 
brilliant  array. 

But  it  is  only  momentary  for  the  present  at  least,  that 
Job  may  see  the  light.  There  are  some  actions  even  in 
him  which  must  stand'  correction.  So  he  falls  again  in 
the  heavy  trial  and  the  battle  confronts  him  anew,  and 
hopes  wane  and  faith  is  inoperative,  xls  he  reasons  from 
nature,  he  refutes  the  idea  of  a  future  life;  he  hopes  in 
vain.  All  nature  is  possessed  with  the  germ  of  decay. 
Dissolution  is  the  indelible  stamp  which  it  carries.  Moun- 
tains and  valleys,  stones  and  dust  change  and  are  re- 
moved. When  these  giants  fail,  how  can  man  hope? 
God  is  too  much  for  frail  man.  In  the  conquest  of  life, 
divinity  prevails  over  humanity,  God  over  man.  "Time 
writes  wrinkles  on  the  brow,  care  ploughs  furrows  on  the 
cheek,  affliction  ages  and  enfeebles  the  most  stalwart 
frame;  but  0  deatli!  for  rudely  marring  and  disfiguring 
the  fair  temple  of  the  body,  man  accords  thee  the  palm. 
Death  which  is  exaltation  to  the  spirit,  is  degradation  to 
the  body.  To  the  one  the  gateway  to  glory;  it  is  also  to 
the  other,  tho  only  for  a  time,  the  door  of  dishonor" 
(Pulpit  Comm.,  p.  251). 

Furthermore,  (Jod  as  it  Avere  banishes  him  from  Plis 
presence  and  cuts  off  forever,  the  hope  of  meeting  again 
on  earth.  This  divides  the  household  and  puts  the  father 
and  son  apart.  If  the  former  passes  to  the  great  beyond, 
and  the  latter  advances  to  great  honor  and  fame,  the 
•father  shall  be  ignorant  of  the  fact;  likewise,  if  humilia- 
tion should  come.  In  short,  all  associations  of  the  other 
world  with  this  world,  as  far  as  man  is  concerned,  termi- 

59 


nate  at  death.  And  as  to  the  one  who  suffers,  at  the 
honr  of  dissolution,  pain  will  harass  him,  pangs  of  death 
inthrall  him  and  the  soul  within  mourneth.  A  very  sad 
picture,  indeed,  which  one  cannot  fully  understand  un- 
less one  thinks  of  one  haunted  with  unbelief,  and  feels 
himself  lost,  and  so  sees  drawing  over  him  the  pangs  of 
death  and  the  shades  of  hell.  Faith  is  here  laid  low,  that 
others  should  not  doubt;  scepticism  seems  to  prevail, 
that  others  should  conquer  it.  The  closing  words  are 
among  the  saddest  which  can  be  uttered : 

"But  his  flesh  upon  him  hath  pain, 
And  his  soul  within  him  mourneth" 

(14:18-22). 

Knowing,  however,  as  we  do,  that  Job  finally  finds 
rest  for  his  troubled  soul  in  God,  these  words  have  a 
blessed  meaning.  Job's  battles  are  our  comforts.  He 
fought,  until  God  gave  him  the  victory.  So  all  they,  who 
fall  into  doubts,  should  retain  their  trust  in  God,  feeling 
assured  of  His  grace,  until  the  break  of  day,  when  the 
light  shall  rise  and  darkness  pass  away. 


00 


FIFTH  CHAPTER. 


The  Great  Debate— The  Second  Cycle,  The  Fleeting  Of 

the  Godless. 

Job  15-21. 

a.  Elipliaz  (15). 

b.  Job  (16  and  17). 

c.  Bildad  (18). 

d.  Job  (19). 

e.  Zophar  (20). 

f.  Job  (21). 


61 


''Let  him  not  trust  in  vanity,  deceiving  himself; 
For  vanity  shall  be  his  recompense." 

.        .  .  :     .     Eliphaz  (15:31). 

''Yea,  the  light  of  the  wicked  shall  be  pnt  out, 
.   And  the  spark  of  his  fire  shall  not  shine." 

Bildad  (18:5). 

"That  the  trinmphing  of  the  wicked  is  short. 
And  the  joy  of  the  godless  but  for  a  moment." 

Zophar  (20:5). 

"But  as  for  me,  I  know  that  my  Redeemer  liveth, 
And  at  last  He  will  stand  upon  the  earth: 

And  after  my  skin  has  thus  been  destroyed. 
Yet  from  my  flesh  shall  I  see  God." 

Job  (19:25,26). 


62 


FIFTH  CHAPTER. 


a.    Eliphaz's  Second  Speech, 
Job  15. 

Tlie  first  cycle  had  come  and  gone;  neither  side  had 
won;  the  mystery  was  still  unsolved.  The  friends  had 
accused  Job  of  sinfnl  actions,  which  was  the  cause  of  his 
downfall;  Job  had  accused  his  friends  of  misgivings. 
The  friends  had  argued  three  to  one;  Job  had  stood  alone 
and  overthrown  their  argument.  New  channels  had  been 
dug  on  both  sides  and  the  streams  were  becoming  more 
divergent  with  each  round  of  the  debate.  The  friends 
had  tried  to  convince  Job  with  allusions  to  the  perfect 
attributes  of  God;  Job  had  outclassed  them  in  unfolding 
these  attributes.  The  friends  were  more  concerned  with 
harmonizing  their  theory  with  the  situation;  Job  in  be- 
ing right  with  God. 

Having  failed  to  imju'ess  Job  with  their  arguments 
relative  the  perfections  of  God,  the  friends  take  recourse 
in  a  new  method — the  swift  destiiiction  of  the  godless. 
There  is  now  no  beacon  light  held  out  to  the  heavily  tried 
man  of  God;  no  open  door  to  escape,  given;  nothing  but 
destruction  and  devastation  is  revealed. 

As  before,  Eliphaz  leads  the  way;  Bildad  and  Zophar 
follow:  Job  replying  to  each.  AVhat  Eliphaz  says,  his 
associates  say.  He  paves  the  way;  they  follow  the  beaten 
path. 

63 


In  a  calm,  dignified  manner  Elipliaz  gives  his  second 
speech,  with  which  the  second  cycle  is  opened. 

The  presumptnonsness  of  Job  has  touched  him,  and 
Job  is  rebuked.  His  arrogance  and  vanity  have  caused 
him  to  err.  Plis  boldness  has  touched  on  irreverance. 
Impious,  has  been  his  conduct.  His  behavior  adjudges 
him.     Self -condemned  he  stands  (15:1-6). 

Eeflecting  upon  Job's  wisdom,  Eliphaz  wishes  to 
know,  whether  Job  is  the  primeval  man,  who  lived  before 
the  hills  were  framed,  who  had  been  admitted  into  the 
secret  counsels  of  the  Eternal,  so  that  none  could  equal 
him  in  wisdom  (15:  7,  8). 

Yet,  what  could  Job  produce  as  evidence  to  show  that 
his  understanding  superseded  that  of  others'?  Is  not  the 
case  against  him?  Were  not  the  gray-headed  and  aged 
on  the  side  of  the  friends?  What  can  exceed  their  age? 
Evidently  not  Job,  who  was  as  yet  comparatively  young. 
By  putting  aside  tradition,  Job  has  put  aside  the  conso- 
lation of  God  and  showed  himself  against  the  highest 
good.  What  could  be  more  irreverent  than  his  actions? 
Why  should  he  stand  so  independently  alone — a  man  sin- 
ful and  imj^ure?  How  can  he  that  is  bom  of  a  woman 
be  righteous?  Even  the  heavens  are  impure  in  God's 
sight,  how  much  more  man,  who  drinketh  iniquity  like 
Avater  (9-16)? 

Now,  wishing  to  explain  what  the  ancients  taught,  he 
begs  Job  to  listen;  those  ancients,  who  inherited  the  land 
and  lived  in  seclusion  (v.  19  referring  to  some  historical 
land).  He  enumerates  five  sentiments;  all  relative  the 
wicked:  1.  physical  (they  travail  in  pain);  2.  mental 
(haunted  by  terrors) ;  3.  material  (insecure  in  prosper- 
ity);  4.  domestic  (a  wanderer  for  food);  5.  spiritual 
(anguish  would  be  upon  them)   (17-24). 

Eliphaz  is  like  many  a  modern  preacher.  He  omits 
the  application.    His  audience  can  make  its  own  applica- 

64 


tion.  As  in  the  first  speech,  so  now,  Eliphaz  is  very  care- 
ful that  the  sting  does  not  burn  too  deeply.  Jnst  so  Job 
applies  these  sentiments  to  himself,  that  is  all,  he  wants. 
These  sayings  of  the  ancients  conld  be  made  to  apply  to 
Job's  case;  every  one  of  them.  Hence  the  conclusion  of 
the  whole  matter,  is  that  Job  should  be  warned  by  the 
action  of  his  wicked  ways.  It  is,  what  we  may  call,  the 
scare-theory,  with  which  Eliphaz  Avishes  to  reach  Job. 

The  cause  of  such  wretchedness  is  twofold:  1.  open 
rebellion  against  God  and  a  haughty  behavior  against 
the  Almighty;  2.  a  seclusive  life  devoted  to* luxury  and 
gluttony  (25-28). 

Such  flagrant  impiety  will  be  justly  visited.  It  incurs 
the  divine  displeasure.  "AVhatsoever  a  man  soweth,  that 
shall  he  also  reap.  For  he  that  soweth  unto  his  own  flesh, 
shall  of  the  flesh  reap  corruption".  One,  who  worketh 
evil,  shall  reap  accordingly.  Prosperity  shall  fail  him; 
darkness  will  envelop  him;  calamity  shall  befall  him;  his 
posterity  shall  be  cut  off;  by  the  Spirit  of  God,  he  will  be 
consumed;  cherishing  vanity,  he  will  reap  vanity;  he 
shall  meet  an  untimely  fate;  fire  will  consume  him;  in 
short : 

''They  conceive  mischief  and  bring  forth  iniquity 
And  their  heart  prepareth  deceit" 

(15:28-35). 

The  case  is  clear.  Job  is  the  wicked  man.  There  is 
no  other  inference  possible. 


65 


FIFTH  CHAPTER  (Continued) 


b.     Job's  Fifth  Speech — Reply  to  Eliphaz. 
Job  16,  17. 

The  speeeli  of  Eliphaz,  tho  calm,  inpassionate  and  in- 
direct, nevertheless  pricked  Job 's  lieart.  The  darts  from 
Eliphaz 's  quiver  were  evidently  meant  for  the  salvation 
of  Job,  altho  they  lodged  in  the  wrong  disk.  They  made 
Job  more  rebellious  than  ever  before.  Eliphaz  had  wholly 
missed  the  mark.  It  was  impossible  for  Job  to  find  com- 
fort in  his  words.  The  conceptions  which  Eliphaz  had 
entertained,  were  old.  Job  was  |)robably  as  well  versed 
in  the  current  proverbs,  which  w^ere  reputed  liailing  from 
hoary  anti(juity,  as  his  friend.  Including  Eli])haz  in  this 
lot.  Job  censures  the  friends  collectively  when  lie  calls 
them  "miserable  comforters",  wherewith  he  struck  in 
one  beat  a  twofold  object:  Eliphaz  and  his  associates, 
and  his  traditional  heritage  (16:  1,  2), 

In  the  course  of  the  debate,  one  side  accuses  the  other 
side  of  uttering  vain  words.  But  Job  maintains,  that  if 
he  stood  where  the  friends  stood,  he  would  make  things 
lively.  Then  he  could  shake  his  head  at  tliem,  if  they 
were  the  sufferers,  as  they  now  do  at  him.  Yet  he  would 
not  do  such  a  thing.  He  would  rather  try  to  lift  them  out 
of  their  degradation,  and  alleviate  their  grief  witli  his 
lips.  He  would  bring  solace  to  the  troubled  soul,  and 
comfort  to  the  distressed  spirit  (16:3-6). 

67 


Being  iinhelped  by  Eliphaz's  address,  Job  submerges 
into  his  condition.  He  now  considers  God's  dealing  with 
him,  since  mere  words  do  not  alleviate  his  sufferings  and 
forbearance  does  not  put  him  to  ease.  The  hand  of  God 
is  upon  him.  God  is  the  cause  of  all  his  weary,  his  isola- 
tion from  home  and  friends.  God's  grip  upon  him,  is  a 
point  against  him;  this  is  what  counts.  His  own  leanness 
is  witness  of  it.  God's  wrath  must  be  persecuting  him, 
thus  he  feels.  His  teeth  are  upon  him,  thus  he  views  the 
situation. 

God's  attitude  toward  Job,  has  given  ammunition  to 
the  enemy.  It  has  led  them  to  pass  unfavorable  criti- 
cism; they  have  passed  unpleasant  judgment;  they  have 
formed  a  trust  and  unitedly  crushed  the  smaller  firm.  To 
their  lot,  providence  has  destined  him  (16:  7-11). 

Job  was  in  comfort,  but  God  destroyed  it.  He  wrung 
his  neck  and  broke  his  heart.  God  made  him  his  target, 
and  His  archers  surrounded  him.  Their  presence  at  first 
brought  fear;  now  they  have  dashed  him  assunder.  Like 
a  fortress,  he  is  assaulted.  The  dress  of  mourning  he  has 
to  wear;  the  horn  of  humiliation  is  his.  His  eyes  have 
been  bathed  in  tears  and  the  expression  of  death  is  upon 
his  face.  And  all  this,  because  there  is  no  violence  in  his 
hands  (cl.  Isa.  53:  9),  and  his  prayer  is  pure  (16: 12-17). 
A  contradiction  of  the  charge  preferred  against  him  by 
Eliphaz  (15:4,  5). 

Thereupon,  Job  resorts  to  a  different  method.  "The 
picture  of  God's  furious  and  persistent  attack  upon  him, 
so  cruel,  so  undeserved  and  his  pitiful  description  of  the 
sad  extremities  to  which  he  is  reduced,  kindle  his  flam- 
ing indignation  and  wring  from  liim  a  thrilling,  passion- 
ate appeal  against  the  injustice  of  his  fate.  The  shadow 
of  death  is  gathering  on  his  eyes;  there  is  no  hope  of  re- 
covery; he  is  to  be  done  to  earth.  Nothing  is  left  then, 
but  a  vindication  of  his  fair  fame  for  those  who  sui'\'ive 

GS 


him.  Hence  lie  calls  out  to  the  earth  not  to  cover  his 
blood"  (Peake,  Job,  p.  167).  In  his  awful  agony,  all 
argument  is  futile,  every  petition  comes  to  deaf  ears. 
Job,  nevertheless  hopes  for  redress,  even  tho  it  be  after 
deatli.  He  is  conscious  that  one  in  heaven,  has  record  of 
all  liis  doing-s,  and  he  entertains  the  hope,  that  while  the 
friends  scoff  him,  God  may  some  day  clear  him  of  their 
gross  accusation,  and  his  name  may  go  down  in  history 
unimpaired.  He  hopes  for  a  speedy  justification  from 
on  high,  since  his  present  outlook  assures  him  that  his 
end  will  soon  draw  nigh  and  he  himself  be  no  more  (16: 
18-22). 

Connected  with  the  idea  of  a  speedy  end,  chapter  sev- 
enteen opens  and  corroborates  this  fact,  since  his  condi- 
tion warrants  such  conclusion.  It  has  been  called  the  "re- 
quiem of  a  dying  man"  (Pulpit  Comm.,  p.  296).  Job's 
sjurit  is  consumed;  his  grave  is  ready;  his  days  are  ex- 
tinct. How  could  x^rosperity  ever  return  to  him,  as  the 
friends  had  promised  in  the  first  cycle  of  the  debate? 
What  do  they  know  about  it!  They  are  mockers,  that's 
what  they  are.  They  are  provoking  him  continually  and 
his  visions  will  not  penetrate  beyond  it  (17: 1,  2). 

Turning  to  God,  he  desires  that  the  Almighty  should 
become  his  surety  and  pledge,  since  he  can  pledge  by 
none  higher — a  pledge  that  some  day  he  might  be  vindi- 
cated. Since  the  friends  who  came  for  consolation,  have 
been  blinded  by  divine  power,  and  so  their  visions  can- 
not avail.  And  they  who  sacrifice  their  friend  to  a  the- 
orVj  shall  bear  reproach  unto  succeeding  generations 
(17:3-5). 

Once  more  the  afflicted  Job,  laments  the  dire  state 
into  which  he  has  fallen.  His  fame,  which  was  formerly 
widely  known,  has  become  a  by-word  of  the  people.  He 
is  illtreated.  His  body  is  wasting  away;  his  eyes  dim  by 
reason  of  sorrow.    What  a  blow  it  will  be  to  the  upright! 

69 


How  is  it  possible!  How  even  the  innocent  will  now  take 
exception  to  the  godless,  since  they  mock  a  man  like  Job. 
Bnt  faith  is  not  always  low;  stars  do  shine  some 
nights.  Snddenly  faith  soars  to  lofty  expression  again. 
The  righteons  go  from  victory  to  victory.  "Yet  shall 
the  rigliteons  hold  on  his  way".  Rnmors  cannot  deadeii 
Job's  hope  and  false  reports  will  not  destroy  his  faith. 
Cost  what  it  may,  Job  'hangs  on';  he  knows  that 

"Perfnmes,  the  more  they're  chaf 'd  the  more  they 

render 
Their  pleasant  scents". 

"The  blood  of  the  martyrs  is  the  seed  of  the  church". 
The  pure  will  become  more  strong  thni  every  trial  and 
faith  more  sure.  Yea,  all  things  will  work  together  for 
good  to  them  that  love  PTim  (17:  6-9). 

Such  characters,  however,  are  rare.  The  inhabitants 
of  the  earth  are  set  on  evil.  Tlieir  wisdom  is  foolishness 
with  God.  The  friends  make  no  exception  to  the  rule. 
Let  them  speak,  if  they  wish,  it  will  not  help  matters 
any;  it  will,  however,  reveal  theii"  ignorance.  Everyone 
of  them,  perhaps  the  ancients  included  lack  under- 
standing (17: 10). 

Again,  Job  falls  victim  to  his  feelings.  His  pain  and 
anxiety  override  his  faith.  He  laments  his  dire  state. 
Jjike  one  near  the  gates  of  eternity,  he  sees  his  days  num- 
bered, his  puri)ose  cut  off,  his  thoughts  unrealized.  The 
friends  may  entertain  other  ideas,  but  they  simply  mock, 
since  tliev  have  changed  night  into  day,  and  darkness  to 
light  (17":  11,  12). 

In  such  straits,  what  can  he  do?  Shall  he  give  up  the 
battle  and  consider  himself  beaten?  What  will  he  gain, 
by  retreating?  If  his  feelings  conquer  his  better  self, 
what  may  he  hope  for?    Yet  all  is  dark,  night  has  fallen 

70 


111)011  liiiii;  tlio  lii>lit  does  not  break  fortli.  Give  in?  Nay, 
never!  Faith  cannot  be  totally  coiuinered.  He  hopes 
against  hope.  He  ])elieves  even  llio  lie  cannot  see.  By 
giving  in,  wonld  l)e  no  gain.  What  hope  coiikl  lie  look 
for  from  JSlieol  liis  futnre  lionie,  if  he  slew  himself;  what 
can  he  expect  in  a  resting  place  that  entertains  darkness; 
or  where  the  worm  is  his  mother  and  sister,  and  corrup- 
tion his  father  (this  against  Peake,  who  says:  "If  Job 
hopes,  liis  highest  expectation  is  Sheol  for  his  home,  a 
conch  in  its  darkness,  the  pit  for  his  mother,  the  worm 
for  his  sister".  Job,  176).  Faith  speaks  against  every 
visible  manifestation  that  it  shall  ever  be  realized.  To 
believe  is  better  than  to  despair,  is  to  me  the  meaning. 

And  as  to  his  hope:  "The  shelter  of  his  true  hope, 
the  hope  of  a  vindication,  which  descending  with  him  to 
the  bars  of  the  nnseen  world,  might  be  lost  to  the  eye  of 
man  and  in  large  measure  to  himself,  but  would  rest  be- 
side him  in  the  dust  till  the  moment  arrived  for  its  public 
manifestation"  (Pulpit  Comm.,  p.  300)   (17:13-16). 


71 


FIFTH  CHAPTER  (Continued). 


c.     Bildad's  Second  Speech — Reply  to  Job. 
Job  18. 

At  the  outset,  Biklad  attacks  Job's  actions.  He  ac- 
cuses the  sufferer  of  Uz  of  intemiiuableness  in  his  words. 
He  has  gone  too  far  and  failed  to  hold  himself,  to  suit 
Bildad.  The  friend,  desired  a  shorter  route  to  get  at  the 
whole  matter.  He  does  not  perceive  the  fact,  that  the 
bottom  of  a  mine  is  readied  only  after  passing  thru  many 
channels,  by  sinking  a  deep  shaft. 

Bildad  is  put  out.  He  claims  Job  has  treated  them 
harshly,  fie  complains  about  Job's  behavior.  He  wants 
to  know  why  Job  accords  him  and  his  associates  such  an 
unfriendly  reception.  Why  does  he  consider  them  so 
im])ious  and  unclean?  Poor  Bildad,  forgets  the  "mud- 
slinging";  he  forgets  where  the  storm  had  brooded;  he 
forgets,  that  the  friends  had  turned  their  mission  to  the 
welfare  of  his  enemy  and  had  caused  the  engendering  of 
bad  blood. 

But,  whatever  the  case  may  be,  Bildad  is  touched 
sorely,  l^ecause  of  Job's  actions.  He  accuses  Job  of  vio- 
lent rage,  and  as  acting  the  part  of  a  mad-man  (cl. 
Barnes,  Vol.  II,  p.  147).  He  taunts  Job  for  his  arrogance 
and  pride,  and  wishes  to  know  whether  the  earth  should 
change  her  course  and  nature  her  laws,  to  suit  a  person 
like  Job  (18: 1-4).  That  was  the  consolation  which  Job 
got  from  his  friend.    How  true  it  is,  what  the  poet  sings: 

73 


"•A  friend  is  i;old,  it*  true,  he'll  never  leave  thee. 
Yet  both  without  a  touchstone,  may  deceive  thee." 

Having-  repudiated  the  actions  of  Job,  Bildad  hastens 
to  describe  the  doom  of  the  unrig'hteous  (18:  5-21).  The 
address  is  composed  of  a  series  of  proverbial  expressions, 
perliai)s  borrowed  from  the  ancient,  since  Bildad  in  his 
first  address  admonished  Job  to  look  thither  for  wisdom. 
Having  accused  Job  in  the  opening  part  of  his  address; 
liaA'ing  ([uoted  the  saying's  of  the  ancient,  there  is  no  need 
to  mention  names.  The  tone  is  too  personal;  the  address 
too  keen  to  be  misconstrued.  The  discourse  is  aimed  at 
Job;  Job  is  the  guilty  one;  and,  behold  his  destiny!  There 
is  no  call  to  repentance,  no  consolation,  no  hope.  Simply 
doom  and  destruction  await  the  wicked.  Bildad  sub- 
stantially repeats  what  Eliphaz  had  said  in  his  second 
address,  tho  his  expressions  are  more  severe  and  his 
attack  is  more  personal. 

The  description  of  the  doom  pictured  is  graphic.  Ad- 
versity is  pictured  under  tlie  symbol  of  light  extin- 
guished. That  is,  ])rosperity  is  gone.  Darkness  reigns. 
Hence  he  cannot  be  hospital  and  the  spark  or  flame  of 
fire  shall  not  shine.  The  kindling  of  a  hre  was  an  emblem 
inviting  the  stranger  to  share  the  hos})itality  of  the  home 
(cl.  Barnes,  A"ol.  I,  p.  248).  It  being  gone,  entertainment 
was  impossible.  He  was  cut  off  of  the  fellowship  of  oth- 
ers. Hence,  he  was  as  one  forsaken.  In  short  the  wicked 
are  forsaken  of  all  associations  (5,  (i). 

Was  this  not  Job's  condition?  Wh.at  light  was  still 
burning,  beaconing  the  stranger  and  fi'iend  to  come  to 
his  tentf  Had  not  adversity  come  to  him?  Was  he  not 
suffering  the  doom  allotted  to  the  wicked  ?  Hence,  the 
conclusion  must  be  that  Job  is  wicked. 

A  new  symbol  is  introduced.  The  prosperous  walk 
with  a  strong  step.     His  haughtiness  manifests  itself  in 

74 


his  walk.  Tlie  wicked,  liowever,  shall  not  coiitiiuie  to  ii])- 
hold  siu'h  an  attitude.  Mis  strong-  walk  shall  be  hindered. 
-His  own  connsel  will  ]>nt  him  down.  Beini;-  nnwillinii,'  to 
listen  to  the  admonition  of  others  (if  he  did,  his  condi- 
tion would  be  different),  he  stands  condemned  at  the  bar 
of  his  own  conscience.  Was  this  not  meant  to  chide  Job's 
nnwillini»ness  to  heed  their  warning.'  flad  it  not  l)een 
the  teaching  of  Bildad  that  if  Job  would  listen  to  him 
and  his  comrades,  he  would  enjoy  x^rosperity?  And  now, 
since  the  strong  walk  which  Job  had  once  enjoyed  when 
the  greatest  of  the  children  of  the  East  was  broken,  was 
it  not  self-evident  since  Job's  lot  was  so  changed  that 
Job  was  guilty  (see  verse  7)  ? 

Verses  eight  to  ten  tell  us  how  the  wicked  (Job)  are 
ensnared.  The  poet  nearly  exhausts  the  vocabulary  of 
this  jieculiar  symbol.  Several  illustrations  of  traps  and 
snares  are  brought  forth,  which  were  used  to  catch  wild 
animals.  The  idea  conveyed  is  that  the  tempter  lays  the 
snares,  but  the  wicked  walk  in  willingly,  since  they  will 
not  heed  the  danger  signs.  I'he  wicked  one,  like  the  ani- 
mal, walks  on  the  toils  (the  nndei-ground  snare),  and  is 
entrapped.  The  idea  is  ])lain.  Job  walked  into  the  snare 
willingly,  because  he  would  not  heed  the  warning.  That 
is  why  he  suffers.    He  is  himself  to  blame. 

The  doom  upon  the  wicked  is  that  they  will  be 
haunted  with  fright  and  fear;  their  strength  will  wane; 
universal  doom  shall  be  their  lot.  Their  body  shall  waste 
away.  Elephantiasis  shall  lay  hold  of  them  (cl.  Peake, 
Job,  p.  181).  Their  personal  trust  shall  be  outrooted; 
death,  the  king  of  terrors  shall  receive  them;  strangers 
shall  be  their  heirs;  brimstone  (a  sign  of  accursedness) 
will  be  scattered  over  their  habitation;  their  family  ex- 
tinguished; their  memory  jierish;  their  name  forgotten. 
Personally,  each  one  shall  go  adversedly,  from  light  to 
darkness,  driven  out  of  the  world,  without  retaining  i)os- 


terity;  East  and  West  will  unite  in  amazement  (marginal 
reading).     Such  are  the  ways  of  the  ungodly  (11-21). 

Also  this  section  has  been  partially  fulfilled  in  the  life 
of  Job.  What  terrors  haunted  him;  what  perplexities  con- 
fronted him;  what  a  waste  of  his  body  by  that  dreaded 
disease,  is  marked;  how  his  children  have  been  mowed 
down;  how  speedily  death  may  overtake  him;  how  his 
name  has  been  polluted  and  associated  with  sin  and  sin- 
ners; how  his  memory  is  about  to  perish;  how  Job,  the 
great,  had  gone  down  hill:  from  light  to  darkness.  Assur- 
edly the  points  of  contrast  are  too  many,  the  allusion  too 
direct,  the  application  too  near  to  allow  any  misinterpre- 
tation. Job  is  the  sinner.  Job  stands  adjudged  at  the 
bar  of  Bildad.  Job  is  fiercely  wicked.  His  sufferings 
were  proof  of  his  guilt.  A  warning  comes  yet  to  him  in 
the  destruction  and  total  doom  of  the  wicked. 


76 


FIFTH  CHAPTER  (Continued). 


d.     Job's  Sixth  Speech — Reply  to  Bildad's  Second 

Speech. 

Job  19. 

The  debate  as  it  advances,  does  two  things.  It  brings 
the  breach  wider  and  prodnces  clearer  evidences  of  the 
issues  involved.  The  position  of  the  friends  is  not  very 
clear  in  the  first  cycle,  but  with  the  advance  of  the  debate 
there  is  no  doubt  about  their  position.  Likewise,  Job  as 
he  multiplies  his  speeches,  brings  out  more  clearly  the 
underlying  current  moving  in  him,  at  the  same  time  pre- 
senting the  perplexities  with  which  faith  has  to  meet. 

Bildad's  second  speech  irritated  Job.  He  had  made 
his  point  so  clear  that  he  could  no  longer  be  misunder- 
stood. He  had  sounded  the  'scare-alarm'.  As  a  last  re- 
sort, he  tried  to  awaken  Job 's  conscience  with  the  fright- 
ful doom  awaiting  the  wicked.  The  doom,  which  mani- 
fested itself  upon  Job,  was  none  other  than  that  which 
the  wicked  share,  altho  Job  did  not  yet  receive  its  full 
content. 

Replying  to  Bildad,  Job  shows  his  displeasure 
greatly.  His  heart  is  broken  at  the  false  accusations 
hurled  at  him.  0,  how  hard;  how  heartless  are  his 
friends!  But  friend,  thus  it  is  we  hear  Job  say,  whatever 
your  theory  may  be  relative  my  suffering,  I  am  not 
guilty    And  in  case  it  is,  that  I  err,  what  is  that  to  you? 

77 


I  shall  have  to  stand  for  that  myself,  and  not  yon.  You 
may  liea|)  the  sins  ni)on  me  as  you  have  done  and  accuse 
me,  yet  I  am  innocent.  My  integrity  forces  me  to  reply 
to  you.  Your  actions  impel  me  to  speak,  what  I  do  not 
like  to  say.  If  you  want  to  know  my  views,  here  they 
are:  My  sins  do  not  bring  this  calamity  upon  me;  a 
higher  hand  has  touched  me.  I  am  not  self-ensnared,  but 
God  lias  ensnared  me  (!-()).  How  could  Job  escai)e  infi- 
nite power?  How  could  he  untangle  the  net  woven 
around  himf  If  God  has  ensnared  him,  as  a  fowler  the 
bird,  how  heljjless  must  he  bef  How  can  he  be  blamed 
for  all  this? 

The  portentous  accusations  open  the  way  for  a  re- 
newed outburst  of  lamentation.  The  calamities  befallen 
him,  are  once  more  recalled,  tho  with  greater  feeling  and 
passion  than  hitherto.  Being  wronged,  he  cries  for  help, 
but  there  is  no  answer.  He  ])leaded  for  helj),  but  no  help 
was  sent.  His  api)eals  elicited  no  reply.  The  door  of 
heaven  seems  closed  to  liiin.  Prayers  seem  to  be  of  no 
avail.  The  door  to  God's  throne  a])])ears  closed.  Do  what 
he  may,  there  is  no  reply.  What  a  position  to  be  in;  what 
a  sad  tale  to  record,  which  he  believed  to  be  true!  He 
looks  for  aid  and  none  is  brought;  for  strength  and  none 
comes.  What  else  but  despair  could  creep  in.  He  is 
walled  in  like  an  ancient  city,  and  he  is  unable  to  mount 
its  top.  "Troilus.  .may  mount  the  Troyan  walls" 
(Shakespeare),  but  not  the  wall  made  by  God.  All  is 
dark  to  Job;  his  glory  is  gone;  his  crown  has  fallen;  his 
heart  is  breaking;  his  hope  is  plucked  \\\)  like  a  tree.  0, 
the  depth  of  his  misery,  and  without  a  vision  of  the 
Father's  love.  He  feels  nothing  but  the  power  of  an 
angry  God.  His  Maker  whom  he  has  served,  hides  His 
face,  withholds  communion.  He  can  believe  nothing  else, 
but  that  the  Almighty  counted  him  His  enemy,  since  the 
divine  troop  has  surrounded  him — it  is  an  army  irresisti- 


ble  and  stroni>",  ])owerful  and  mighty;  lio  is  li('l])k'ss  at 
tlie  ai)pr()acli  of  the  divine  array  (7-ll^). 

Not  only  is  Job  helpless  nnder  the  ])i'essnre  of  the 
liig-her  Hand,  but  he  feels  himself  also  forsaken  (13-20). 
Terrible  idea!  God  against  liim;  man  forsaking  him. 
His  brethren  are  distant;  his  relatives  estranged;  his 
acquaintances  fail  him;  his  familiar  friends  forget  him; 
his  servants  disobey  him;  his  wife  is  strange  to  him  and 
his  loved  oiies  have  no  ears  for  his  cries.  The  children 
of  the  street  are  against  him;  his  friends  have  left  him; 
his  loved  ones  are  'gone  on  him'.  The  anxiety  has  caused 
his  flesh  to  fail.  What  a  condition  to  be  in!  (),  that  lone- 
liness— God  and  man  forsaken!  How  like  the  man  of 
Galilee,  the  Savior  of  the  world!  How  like  Him,  who 
tread  the  path  alone,  tlio  deei)er  and  different  than  the 
man  of  Uz! 

Seeing  that  argmnents  will  not  terminate  a  happy 
issue,  his  tone  changes.  From  the  depth  of  his  heart,  he, 
therefore,  cries  to  his  friends:  "Have  pity  upon  me,  O 
ye  friends, 

For  the  hand  of  God  has  touched  me". 

All  arguments  are  laid  aside.  Words  are  of  no  avail. 
He  needs  sympathy.  The  lonely  need  sympathy.  In  this 
his  wail  for  ])ity,  he  anticipates,  he  may  touch  some  cord 
of  the  human  heart,  which  will  respond  and  bring  con- 
solation. But  for  this  he  can  as  yet  not  hope;  since  both 
his  friends  and  his  God  persecute  him.  If  his  friends 
could  only  leave  him  in  his  physical  suffering,  but  they 
emulate  God  Himself  (21,  22).  An  awful  state  to  be  in! 
Heaven  and  earth  offer  no  ho])e  to  him.  Something  must 
be  done;  will  be  done.  Things  cannot  remain  as  they  are. 
A  change  must  come;  it  is  coming. 

In  this  awful  solitude.  Job  nevertheless  believes  in 
his  integrity;  he  still  hopes  for  vindication  some  time; 
Ms  faith  still  struggles  (23-29).    If  only  his  cause  were 

79 


recorded;  liis  ease  embedded  in  the  rock,  carved  in  eter- 
nal stone,  then  there  would  be  hope,  even  tho  he  cannot 
see  it  now.  Some  day  his  case  would  be  properly  ad- 
justed. Then  suddenly  by  divine  inspiration,  faith  leaps 
to  its  apex  and  in  that  classical  passage.  Job  rises  to 
larger  visions: 

' '  But  as  for  me,  I  know  that  my  Redeemer  liveth 

And  at  last  He  will  stand  up  upon  the  earth; 

And  after  my  skin  hath  thus  been  destroyed, 

Yet  from  my  flesh  shall  I  see  God"  (marginal  reading). 

Whatever  view  may  be  taken  of  these  verses,  and 
they  have  multiplied  largely  in  recent  years,  the  hope  of 
Job  is  in  a  Redeemer  beyond  the  spheres  of  this  life.  The 
loftiest  thought  is  bom  with  heaviest  pangs.  When  Job 
lived  in  that  terrible  loneliness,  his  soul  awakens  to 
higher  spheres  and  his  faith  climbs  the  dark  walls  and 
unveils  the  hidden  secrets,  until  the  immortal  Judge  is 
seen.  Job  was  alone;  yet  not  alone.  Job  felt  forsaken; 
yet  he  is  not  forsaken.  His  Redeemer  lives;  he  himself 
will  see  Him,  in  the  blessed  immortality.  Tho  but  a  worm 
now;  tho  weak  and  frail  at  present:  JoB  scans  the  walls 
of  time  until  he  reaches  eternal  shores,  where  all  wrong 
shall  be  righted;  where  he  sees  no  more  thru  a  glass 
darkly,  but  face  to  face.  His  heart  is  absorbed  in  this 
grandeur. 

If  his  friends  still  insist  upon  pulling  him  in  the  mire 
and  upon  taunting  him  while  his  powers  are  decaying, 
they  may  be  assured  of  another  world,  where  justice 
shall  be  meted  out;  where,  called  before  the  great  white 
throne,  real  judgment  will  be  executed  and  the  sword 
will  break  thru  and  fell  the  evil-doer. 

'*0  the  sweet  joy  this  sentence  gives, 
I  know  that  my  Redeemer  lives". 

80 


FIFTH  CHAPTER  (Continued). 


e.    Zophar's  Second  Speech — Reply  to  Job. 
Job  20. 

Vexed  by  Job's  address,  Zophar,  tlie  man  of  coarse 
speech  and  quick  temper  and  little  sympathy,  hastens  to 
reply.  He  begins  an  impetuous  harangue,  for  he  has  been 
deeply  irritated  by  Job 's  words.  The  references  in  Job 's 
speech  which  have  so  provoked  him  are  probably  19 : 2, 
3,  22,  28,  29  (Peake,  Job,  p.  197).  Others  are  of  the  opin- 
ion that  19:  28,  29  alone  moved  him  to  quick  action  (cl. 
Pulpit  Comm.  p.  339). 

Zopliar  will  not  shoulder  the  onus  of  guilt,  which  Job 
has  tried  to  put  upon  him  and  his  associates,  for  he  be- 
lieves Job  guilty.  He  says  himself,  that  his  temperament 
has  been  roused  by  Job's  action.  Therefore,  his  wild,  un- 
tamed nature  is  master  and  he  speaks  in  harsh,  severe 
tones  (1-3). 

Zophar's  main  argument  is:  the  temporal  prosperity 
of  the  wicked.  Job  must  be  aware  of  this  fact  and  he 
cannot  gainsay  it.  Since  primeval  man,  this  has  been 
so.  The  prosperity  of  the  wicked  is  only  temporal;  his 
joy  only  momentary.  Even  tho  he  may  rise  to  high  hon- 
ors and  be  seemingly  successful,  still  his  downfall  is  in- 
evitable. His  fame  vanishes  as  a  dream;  his  renown  as 
a  vision  of  the  night.  And  altho  he  was,  he  shall  be  as 
if  he  had  not  been.  His  posterity  will  befriend  the  poor 
and  he  himself  shall  pay  retribution,  and  tho  full  of  the 

81 


sap  of  life  (R.  V.),  or  of  sin  (A.  V.),  his  doom  is  sealed 
(4—11).  This  section  must  have  been  aimed  at  Job,  since 
Job  had  enjoyed  prosperity  for  a  season  and  had  been 
greatly  blessed,  until  the  divine  visitations. 

Secondly,  Zophar  describes  the  wicked  in  their  crafti- 
ness, and  how  it  shall  be  brought  to  nought.  To  the 
wicked  one,  evil  may  be  a  pleasure.  He  may  indulge  in 
it  secretly  and  conceal  it  under  his  tongue,  he  may  keep 
his  hypocrisy  to  himself,  yet  it  cannot  remain  thus 
always.  A  change  for  the  worse  will  come.  The  sweet 
will  become  bitter;  his  food  will  change  to  gall.  His 
awfulness  is  described  as  follows: 

"Pie  hath  swallowed  down  riches  and  he  shall  vomit 

them  up  again; 
God  will  cast  them  out  of  his  belly. 
He  shall  suck  the  poison  of  asps ; 
The  viper's  tongue  shall  slay  him". 

"He  may  disgorge  the  gains  he  has  so  greedily 
gulped  down.  The  figure  of  God  administering  the 
emetic  is  coarse  and  powerful,  as  befits  Zophar"  (Peake, 
Job,  p.  199),  The  fertility  which  comes  by  the  inunda- 
tion of  the  Nile  for  example,  or  the  milk  and  honey  which 
abound  in  the  Holy  Land,  shall  be  foreign  treasures.  His 
income  shall  be  as  treasures  borrowed,  which  must  be 
returned  (12-19),  This  section  is  aimed  at  Job,  and 
accuses  him  of  greed  and  attempts  to  make  Job  known 
as  a  hypocrite.  That  Job  was  guilty  of  avarice  was 
merely  an  assumption,  which  Eli])haz  unfolds  at  length 
in  his  last  speech.  That  Job  had  taken  advantage  of  the 
poor  and  taken  property  by  violence,  was  wholly  untrue 
according  to  the  divine  testimony  given  in  chapter  one. 
How  did  Zophar  come  to  such  a  charge?  He  argued  from 
the  etfect  to  the  cause.     Job's   calamity  was  similar  to 

'82 


that  of  a  wicked  person,  hence  Job  must  l)e  wicked. 
"Wickedness  is  the  canse  of  the  calamity.  Men  of  hig-h 
degfree  in  the  Orient  were  generally  men  who  com- 
mitted sins  as  here  alluded  to.  Zophar  does  not  say 
right  out  that  Job  has  done  these  sins;  this  is  left 
for  Eliphaz  to  do  in  his  last  speech.  The.  former  paves 
the  way  for  the  latter.  Still  the  question  centralizes 
around  Job,  and  by  inference  it  may  be  accepted  that 
Job  is  thought  of,  as  having  committed  these  sins.  What 
Genung-  says,  may  be  applied  here:  "The  friends  seem 
to  have  in  mind  some  notorious  evil  of  rich  men  seizing 
houses  bv  violence  and  turning  them  to  their  own  use" 
(p.  242)." 

In  a  vivid  descrii)tion  of  the  fate  of  the  wicked, 
Zo|)liar  concludes  his  discourses,  no  more  to  speak.  The 
wicked-one  shall  perish,  and  with  him  his  pride,  that  is 
his  message;  his  curse  shall  rest  u])on  succeeding  genera- 
tions. The  wrath  of  God  shall  visit  him  unexpectedly. 
Terror  shall  befall  him.  A  su]iernatural  flame  shall  re- 
duce his  tent  to  ashes.  Heaven  and  earth  siiall  unite  in 
a  combined  plot  against  him,  and  all  that  he  possesses 
shall  be  consumed. 

Such  a  picture  is  evidently  portrayed,  as  predicative 
of  Job's  future.  Zo})liar  brings  tlie  matter  to  all  but  a 
happy  issue.  The  future  is  dark  and  sad.  He  offers  no 
hope  for  relief;  no  method  of  escape.  There  is  no  out- 
stretched hand  to  raise  the  afflicted;  no  thought  of  medi- 
ation for  the  trembling  soul.  Woe  and  anguish  are  the 
ultimate  fruits  which  he  must  reap.  No  notice  is  taken 
of  Job's  bitter  wail,  crying  for  pity;  no  sympathy  shown. 
Job's  final  expectation  of  a  just  retribution  at  the  revela- 
tion of  the  Eedeemer,  is  ignored;  faith  does  not  s])eak. 
O,  for  some  kind  word  of  cheer;  for  some  good  counsel! 
How  it  is  cherished  in  such  trying  days! 

!83 


Of  course,  there  may  be  some  wheat,  with  the  chaff. 
Zophar's  speech  is  not  void  of  all  truth.  To  speak  of 
the  downfall  of  the  wicked  is  indeed  proper.  ^ '  The  way 
of  transgressors  is  hard"  (A.  V.  Prob.  13: 15b).  To  up- 
hold the  justice  of  God,  is  a  noble  act.  To  show  evil- 
doers the  harvest  which  they  may  expect  to  reap,  is  just. 
But  to  infer  that  suffering  is  always  a  test  of  godlessness, 
is  to  eliminate  chastisement  as  well  as  vicarious  suffer- 
ings. Then,  the  Man  of  suffering  and  acquainted  with 
grief,  would  stand  adjudged  a  sinner  of  the  worst  type, 
and  with  Him  some  of  the  most  pure  in  heart.  Indeed, 
''many  sumiises  of  evil,  alarm",  but  to  weigh  character 
upon  surmises  cannot  bring  hope;  nay,  it  aids  to  blight 
hope.  God  forbid  that  men  should  judge  by  this 
standard ! 


84 


FIFTH  CHAPTER  (Continued). 


f.    Job's  Seventh  Speech — Reply  to  Zophar's  Second 

Address. 

Job  21. 

Commencing-  with  this  address,  the  discussion  takes 
a  happy  turn.  Hitherto,  the  subject  matter  has  been 
more  or  less  discussed  around  the  personage  of  Job.  Now 
the  matter  is,  at  least  to  a  certain  extent,  more  object- 
ively considered.  It  is  admirable  to  see  Job  rise  above 
himself  and  discuss  the  matter  objectively  (cl.  Schaff- 
Lange,  p.  484). 

Job  requests  another  audience  with  his  friends.  If 
they  are  not  convinced,  after  he  has  finished,  they  may 
continue  their  venomous  accusations.  Job  is  well  aware, 
that  he  must  connect  his  sufferings  with  God,  and  not 
with  man.  But,  it  is  exactly  this,  which  he  is  unable  to 
comprehend  and  they  have  falsely  explained;  it  is  this, 
that  makes  him  tremble  (1-6).    . 

Xow  turning  to  the  theme  which  Zophar  had  brought 
forth  with  great  power,  namely  that  the  wicked  were  cut 
off  suddenly  by  the  anger  of  God,  Job  brings  him  to  task. 
Tliat  the  wicked  are  punished,  he  knows  as  well  as  his 
friend.  But  that  he  always  receives  his  deserts  already 
in  this  life  and  that  suddenly  by  divine  visitations,  he 
proves  to  be  untrue  (cl.  Calvin,  Sermon  78). 

Job  takes  exception  to  his  friend  Zophar.  Forgetting 
his  situation  for  a  moment.  Job  calmly  looks  into  the  case 

85 


of  the  wicked,  Zo])liar  lias  claimed  for  tliem  a  liasty  de- 
struction. Job  sees  things  differently.  If  it  is  so  that 
God  puts  a  si)eedy  end  to  the  wicked,  why  then  are  there 
so  many  living?  Why  is  it  that  the  wicked  grow  in  power 
and  age?  Why  is  it  that  their  children  increase  and  mul- 
tiply on  the  earth!  Why  is  it  tliat  their  substance  is  not 
taken  away?  Why  does  not  God  punish  them  with  the 
heavy  rod?  Their  herds  increase;  they  enjoy  life  and  get 
the  best  out  of  it.  They  die  at  last  and  without  the  fear 
of  God,  they  pass  over  to  the  great  beyond.  They  mock 
at  God  and  at  communion  with  him.  Yet  they  prosper; 
but  how?  evidently  by  a  higher  hand  than  self.  'Now 
all  this  is  contrary  from  what  has  befallen  me',  Job 
would  say.  'I  have  not  come  thru  all  this.  I  did  not 
despair  of  God.  I  did  not  give  up  prayer.  Am  I  not 
.still  living,  tlio  my  substance  is  gone?  The  counsel  of 
the  wicked  is  far  from  me.  The  prosperity  of  the  wicked 
under  providential  rule  is  a  mystery'  (6-1(3). 

Having  shown  positively,  contrary  to  Zophar's  the- 
ory, that  the  wicked  prosper,  Job  continues  negatively 
to  show  that  cahimity  does  not  always  befall  the  wicked. 
He  is  looking  for  facts.  How  many  cases  can  be  produced 
where  the  lamp  of  the  wicked  has  been  put  out  (cl.  18:  5, 
6,  12;  20:23)?  Instead  of  future  generations  suffering 
for  his  sins,  he  maintains  Ezekiel's  famous  doctrine  of 
individualism  (cl.  Ez.  18),  (17-21). 

As  to  the  moral  order  of  the  universe,  Job  believes 
in  the  absolute  omniscience  and  omnipotence  of  God,  who 
givetli  according  to  His  free  will — He  distributes  to  one, 
a  life  full  of  strength  and  ease  and  plenty;  to  another, 
a  life  of  liardshi])s,  of  bitterness;  at  last  both  indiscrimi- 
nately return  to  dust,  and  '"the  worm  covereth  them". 
All  die;  no  favor  is  shown  (22-26). 

In  a  discourse  so  refined  and  beautiful.  Job  turns  to 
his  own  case  and  refutes  the  doctrines  of  the  friends.    He 

86 


is  aware  of  their  iiisiiuiatioti,  wlierewith  they  would 
wrong  him.  They  liave  asked:  Where  is  the  lioiise  of 
the  prince  (i.  e.  Jo))),  and  wliat  has  lie  in  eonnnon  with 
the  wicked.  Job  believes  that  tiie  evidences  of  the  way- 
faring men  co-incides  with  those  lie  advocates.  Tlie  evil- 
doer does  not  receive  his  fnll  deserts  here  below.  The 
consensus  of  opinion  is  that  the  wicked  are  reserved  for 
the  linal  day  of  judgment.  But  in  this  life  the  wicked 
are  powerful;  they  are  rarely  withstood;  most  people  are 
afraid  to  attack  them  (for  another  view,  cl.  Davidson, 
Job  in  loco).  They  are  borne  to  the  grave  with  honor; 
their  tomb  is  guarded;  even  nature  does  not  o])pose 
them;  and  a  large  funeral  procession  follows  them  to 
their  last  resting  place.  Many  examples  of  such  cases 
can  be  shown,  and  evidently,  many  more  are  to  follow. 

Yet  the  friends  have  associated  Job  with  the  wicked. 
Rather  should  they  ha^e  consoled  him.  Hence  they  stand 
rebuked.  Job  reproves  them  for  their  vain  endeavor 
and  charges  of  falsehood  (27-34), 

How  often  the  "good"  are  classified  with  the  "bad." 
Even  to-day,  we  must  say: 

"Ah  me! 
The  world  is  full  of  meetings  such  as  this." 

(Willis.) 

Calvin's  remarks  are  not  out  of  place,  when  he  says: 
"If  God  visits  persons  with  disasters,  we  should  not  im- 
mediately pass  sentence  of  condemnation  and  say  that 
such  people  are  wicked  and  hated  by  God  and  rejected 
by  Him.  .  .  .  Furthennore,  God  wdll  chastise  those  whom 
He  loves,  not  because  they  have  committed  gross  sins. 
And,  if  we  do  not  understand  the  'why',  it,  nevertheless 
becomes  us  to  humble  ourselves  before  God,  since  God 
wishes  to  be  praised  in  all  His  works,  even  the  we  do 
not  understand  the  cause  .  .  .  ," 

87 


SIXTH  CHAPTER. 


The  Great  Debate— The  Third  Cycle. 

Actual  Sins  Charged. 

Job  22-26. 

a.  Eliphaz  (22). 

b.  Job  (23,  24). 

c.  Bildad  (25). 

d.  Job  (26). 


89 


''Sow  an  act  and  yon  reap  a  habit; 
sow  a  habit  and  yon  reap  a  character; 
sow  a  character  and  yon  reap  a  destiny. ' ' 


.90 


SIXTH  CHAPTER. 

a.   Eliphaz's  Third  and  Last  Speech. 

Job  22. 

Job  Accused  of  Gross  Wickedness. 

Elipliaz,  as  1)efore,  opens  the  cycle.  Unlike  his  former 
attitude,  he  is  irritable,  unkind,  undignified,  unsympa- 
thetic in  his  utterances;  he  is  bold,  ])lain,  direct  in  his 
accusations. 

He  opens  his  speech  by  seeking  an  answer  to  the 
question,  whether  virtue,  in  itself  can  be  any  benefit  to 
God.  The  im]ilied  answer  is,  that  no  man  profits  God. 
God  is  too  great  and  His  creatures  too  dependent  to 
bring-  any  virtue  to  the  essence  of  God  (1-3). 

Then  follows  a  course  which  he  has  not  used  before. 
He  attacks  Job  for  having  committed  overt  crimes.  How 
does  he  ^et  at  such  a  charge?  By  asking  the  question, 
wliether  God  would  afflict  Job  for  his  reverence.  To 
Eliphaz,  such  a  thing  is  impossible.  So  there  is  only  one 
alternative.  Job  is  suffering  for  his  guilt;  at  least  so 
Eli])haz  concludes.  Eliphaz  is  right  and  he  is  wrong. 
He  is  right  in  connecting  suffering  with  sin.  He  is  wrong 
in  applying  the  universal  to  the  particular.  It  ever  re- 
mains trne,  that  where  there  is  no  sin,  there  is  no  suffer- 
ing. It  is  likewise  true,  that  all  suffering  is  not  a  result 
of  personal  sin,  which  an  individual  has  committed. 
There  is  a  solidarity  of  the  human  race  wliicli  we  must 
reckon  with. 

Yet  Eliphaz,  applying  the  universal  to  tlie  particular, 
falls  in  all  kinds  of  falsehoods.     He  charges  Job  with 

91 


great  crimes,  commonly  committed  by  Orientals  of  high 
130sition,  "It  is  plain  that  on  his  part,  these  were  jDurely 
gratuitous  assumptions,"  says  Cowles,  "for  which  he 
had  not  the  first  particle  of  proof.  All  that  he  knew  as 
to  Job's  sin  in  these  points  or  any  other,  was  his  own 
false  theological  inference  from  Job's  great  sufferings. 
According  to  the  Mosaic  law,  which  in  these  points 
seems  to  have  been  fully  in  harmony  with  Oriental  ideas, 
to  take  a  pledge  for  no  consideration  to  which  he  who 
takes  it,  has  no  just  claim,  was  deemed  a  mean  and 
wicked  outrage  on  the  poor  man's  rights.  To  take  the 
poor  man's  garment  which  not  only  covered  him  by  day, 
but  wrapped  and  protected  him  from  the  chills  at  night, 
was  especially  oj^pressive  and  outrageous.  So  also,  to 
withhold  bread  and  water  from  the  suffering  was  a  vio- 
lation of  the  most  sacred  rights  of  hospitality — nowhere 
more  sacred  than  in  the  Oriental  world.  And  yet  farther, 
to  give  the  land  to  the  mighty  and  honorable,  while  he 
sent  widows  away  empty  and  crushed  the  orphan,  was  a 
crime  to  be  held  in  detestation"  (Job.  p.  125)  (4-9). 
Cowles'  illustration,  however,  can  only  have  weight  as 
a  comparison,  since  it  is  not  possible  to  declare  dogmati- 
cally the  age  to  which  Job  belongs. 

In  these  gross  sins,  Eliphaz  found  the  cause  of  Job's 
sufferings.  Job  has  finally  been  caught,  like  a  roaming 
beast  of  prey.  Now,  since  he  is  ensnared,  he  is  seized 
with  fright  and  is  terrified.  His  light  has  gone  out; 
darkness  has  enveloped  him;  waters  have  covered  him 
(10,  11). 

Since  these  charges  were  based  on  presumption  and 
received  from  a  priori  reasoning,  Eliphaz  feels  the  un- 
certainty of  his  charge,  wherefore  he  calls  on  God  to  sub- 
stantiate these  facts.  God  evidently  took  note  of  Job, 
tho  Job  considered  Him  as  modern  Theism  does — aloof 
from  the  world  which  He  created. 

92 


He  denies  the  theory  of  Job  that  the  wicked  have  no 
sudden,  divine,  evil  visitation.  He  concurs  with  Zophar 
and  believes  that  God  does  punish  the  wicked.  The 
flood  of  Noah's  day,  the  destruction  of  Sodom  and 
(lomorrah  substantiate  these  truths.  How  the  unrighte- 
ous were  exterminated !  This  is  God 's  way.  The  righte- 
ous rejoice  in  these  deeds,  since  they  are  vindicated  and 
permitted  to  remain,  and  the  enemy  is  laid  low  (12-20). 

With  verse  21,  we  have  the  old  friend  Eliphaz — sym- 
pathetic and  kind,  re-appearing.  Job  may  yet  entertain 
hope.  The  second  cycle  had  failed  to  extend  any  hope. 
But  now  the  door  is  again  opened,  and  the  afflicted,  fal- 
len Job  may  yet  enter,  if  he  will  turn  his  life's  course 
and  acquaint  himself  with  God.  The  ideal  relationship 
existing  between  God  and  the  pious  is  set  forth  from  the 
human  side  in  terms  of  knowledge.  If  Job  would  only 
learn  to  know  God,  peace  would  return  as  the  break  of 
dawn,  goodness  would  follow  in  his  life's  path. 

Since  Job  is  considered  destitute  of  such  knowledge, 
he  is  admonished  to  acquire  it.  The  only  way  to  receive 
it,  is  by  receiving  God's  law  and  to  allow  His  words  in 
his  heart.  In  other  words,  Job  must  renounce  his  own 
stubborn  will  and  follow  the  will  of  God.  He  must  cast 
aside  the  god,  which  he  has  chosen,  and  receive  the  real, 
true  God,as  his  possession. 

If  Job  will  follow  this  course  outlined  to  him,  he  is 
guaranteed  personal  blessings.  He  himself  shall  be  built 
U13  and  enjoy  the  greatest  treasure  any  one  can  expect, 
n.  1.  the  Almighty  God.  He  will  be  restored  to  fellow- 
ship with  God;  the  Lord  will  raise  him  up;  answer  his 
prayer;  he,  himself  shall  be  a  power  and  his  interces- 
sions shall  be  vicarious.  In  full  confidence  in  God,  he 
shall  receeive  untold  blessings,  not  only  for  himself,  but 
also  for  others  (21-30). 


93 


SIXTH  CHAPTER  (Continued). 


b.— Job's  Eighth  Speech— Reply  to  Eliphaz's  Third 

Speech. 

Job  23,  24. 

The  accusations  ]n-efeiTed  against  Job  by  Eliphaz 
have  no  more  effect  upon  him,  than  water  upon  a  duck. 
Seemin.oly,  all  energy  exerted  to  i^ersuade  him  of  his 
guilt,  is  wasted.  None  of  the  friends  can  compete  with 
Job  in  debate.  In  argumentation,  Job  had  the  best  of 
his  friends.  Hence,  in  his  sight,  the  friends  are  wrong; 
consequently,  he  dissents  to  the  words  of  Eliphaz.  In 
the  seventh  speech.  Job  had  outgrown,  at  least  for  a 
while,  his  troubles.  In  his  eighth  speech,  we  find  him  in 
his  old  ruts,  tho  never  as  deeply,  as  hitherto.  The  great 
advance  in  the  debate  is,  that  Job  nowhere  asks  for 
alleviation  of  ])ain  as  he  had  formerly  done.  He  is  grow- 
ing admirably  in  the  proper  direction,  which  terminates 
in  the  final  solution.  The  idea  of  God,  concerns  him 
more,  henceforth.  He  seeks  to  obtain  His  favor  and  to 
understand  His  greatness. 

Yet  Job  is  still  wavering.  Suddenly  he  is  carried 
away  again  with  the  trend  of  his  mind  and  he  gives  full 
vent  to  his  feelings.  He  declares  publicly  that  his  com- 
plaint is  rebellious.  Yet  he  seeks  his  own  justification. 
The  pangs  of  his  heart  are  driving  him.  "The  stroke 
is   heavier   than   his   groanings".       The    depth    of   his 

95 


anguisli  cannot  be  understood  by  man,  since  no  one 
shares  exactly  his  'fate'.  His  real  distress  no  one  could 
see;  it  laj^  hidden  like  the  roots  of  a  tree,  tho  firm  in  the 
time  of  storm  (23: 1,  2). 

Nevertheless,  the  depth  of  his  anguish  is  pushing  his 
faith  upward.  He  longs  for  an  interview  with  God.  If 
he  could  only  enjoy  this!  If  he  only  knew  where  to  find 
Him!  The  debate  was  running  its  course  without  any 
issue.  The  human  mind  was  mute  at  the  great  theme,  it 
sought  to  explain.  The  human  intellect  was  baffled  at 
the  riddles  of  life.  Feelings  had  taken  diiferent  courses, 
and  a  compromise  seemed  out  of  question.  God,  how- 
ever, who  stood  above  man,  could  settle  the  matter.  Job 
wants  Him.  He  desires  to  bring  his  case  before  Him. 
He  knows  an  appearance  before  the  divine  bar  will 
acquit  him.  He  hopes  in  the  mercies  of  God  and  believes 
that  the  divine  love  will  embrace  him. 

But,  Job  does  not  see  Him.  His  sight  is  so  obscured 
that  he  fails  to  see  any  distance  beyond  himself.  His 
sufferings  have  blinded  his  visions  and  his  pain  has 
formed  a  cataract  over  his  eyes.  God  is  present,  of  this 
he  is  confident,  even  tho  he  does  not  see  Him.  Whatever 
point  of  the  compass  he  faces:  forward  (East),  back- 
ward (West),  left  (North),  right  (South),  God  is  hid 
from  view,  and  yet  He  is  there.  The  poet  has  not  the 
full  faith  of  the  Psalmist,  who  sings:  ''If  I  ascend  up 
into  heaven,  thou  art  there;  if  I  make  my  bed  in  Sheol, 
lo  thou  art  there;  if  I  take  the  wings  of  the  morning,  and 
dwell  in  the  uttermost  parts  of  the  sea,  even  there  shall 
thy  hand  lead  me  and  thy  right  hand  shall  hold  me"  (Ps. 
139:  7-12).  The  passages  have  much  in  common,  especi- 
ally in  describing  the  omnipresence  of  God  (23:3-10). 

How  absorbed  Job  was  in  himself;  what  a  battle  it 
brought;  what  storms  passed  over  him!  What  tempests 
rage  and  billows  roar,  when  these  experiences  come  upon 

96 


us!    How  the  wild  waves  toss  our  little  bark  to  and  fro. 
O,  for  a  pilot  to  land  ns! 

*' Jesns  Savior  pilot  me, 
Over  life's  tempestnons  sea". 

Job  believes  that  an  interview  with  God  would  be  of 
great  blessing.  He  believes  the  outcome  would  be  glori- 
ous; even  for  himself,  he  believes  that  it  would  bring 
him  thru  the  ordeal  purified  and  purged  like  the  gold 
tried  by  the  refiner.  This  his  firm  conviction  is  not 
altered  bv  any  slanderous  word  of  the  friends  (23:10- 
12). 

As  he  reflects  on  God,  he  sees  Him  as  an  absolute, 
immutable  Monarch,  holding  universal  sway,  whom  no 
man  can  turn,  who  executeth  His  decrees  irrespective  of 
man's  action  (23:13,14). 

Instead  of  applying  the  sovereignty  to  good  advan- 
tage, by  seeing  certain  victory  and  a  loving  Father's 
hand  to  help  His  child  up  higher,  it  becomes  a  snare;  the 
thought  of  it  haunts  him;  terror  Jays  hold  of  him.  Job 
had  not  the  Master's  example  to  imitate,  when  in  the 
great  spiritual  conflict  in  Gethsemane,  He  said:  ''Thy 
will  be  done".  Job  had  not  the  Savior's  teachings,  when 
He  taught  us  to  pray:  "Thy  will  be  done".  No  light 
can  come  until  the  sufl:'erer  will  repose  in  the  Will  of  the 
Father,  who  is  in  heaven.  Job  must  believe  that  His 
providence  is  good  as  well  as  just  (23: 15-17). 

Basing  his  arguments  upon  assumption,  Eliphaz  had 
condemned  Job  as  one  who  had  violently  transgressed 
the  laws  of  God.  Specific  sins  had  even  been  mentioned ; 
Job  was  pictured  as  of  a  low,  mean  character;  one  who 
took  advantage  of  the  social  standing  of  the  poor,  of  the 
orphan  and  of  the  widow.  Job  was  declared  guilty  of 
extortion.     Meeting  these  charges  of  his  opponent.   Job 

97 


forgets  liis  own  trials  and  consiflers  tlie  jjhase  object- 
ively. Elipliaz's  deductions  are  invalid.  Those  who  in- 
dulge in  crimes  of  which  Job  has  been  accused,  are  not 
cut  oft";  they  are  prospering.  Jol)  renunierates  the 
charges  and  shows  how  untrue  the  inferences  are.  They, 
who  remove  the  landmarks  and  exact  pledges;  they,  who 
liractice  extortion  from  tiie  poor  and  needy,  the  father- 
less and  widow;  they  sow  and  reap;  they  enjoy  health 
and  strength ;  their  prosperity  goes  on,  unhindered.  But, 
the  cry  of  the  wounded;  his  prayers  for  relief  are  not 
answered.  God  simply  allows  the  foolish  to  go  on  and 
regardeth  not  tlieir  folly  (24:1-12).  The  notoriously 
wicked  like  the  murderer,  the  adulterer,  the  thief  and 
others — persisting  in  their  evil,  live  on.  They  go  on  their 
evil  mission  and  are  not  stopped.  God  does  not  punish 
them  visibly  upon  this  earth  (24: 13-17).  Elipliaz's  walls 
crumble  before  the  heavy  artillery  discharged  by  Job. 

Besides,  the  great  evil-doers  hate  civilization  and  are 
a  curse  to  the  advancement  of  every  good  cause.  Even 
their  own  mothers  disown  their  wicked  sons,  altho  in  this 
world  they  never  receive  their  just  deserts  (Cowles,  p. 
137).  They  are  divinely  permitted  to  walk  in  security 
and  enjoy  ])rosperity.  Such  facts  cannot  be  curtailed. 
Who  can  adjudge  Job  a  liar  (24: 18-25)  ? 

That  God  has  no  special  interest  to  adjudge  the  noto- 
riously sinful,  stands  to  reason,  tlio  He  may  do  it  at 
times,  as  He  did  the  cities  of  the  plains.  As  a  rule  they 
are  reserved  unto  the  day  of  wrath,  and  therefore,  have 
no  need  of  disciplinary  training,  of  which  the  child  of 
God  may  be  in  need  of,  and  of  which  even  a  man  of  Job's 
caliber  had  need  of;  as  shall  be  presently  seen. 


98 


SIXTH  CHAPTER  (Continued). 

c.     Bildad's  Third  and  Last  Speech— Reply  to  Job. 

Job  25. 

The  i)0\Yerful  discourse  of  Job,  as  given  in  cliapters 
twenty-three  and  fonr,  seems  to  strike  the  deathblow  to 
the  theory  of  the  friends.  It  is  true  that  Biklad  ventures 
to  speak  once  more,  yet  he  does  so  very  briefly.  The 
foundation  of  the  house  built  by  the  friends  is  tottering; 
the  props  are  undermined;  a  collapse  is  inevitable. 
Blunt  Zopliar,  harsh  and  coarse  as  he  had  been,  has  noth- 
ing more  to  say.  It  would  seem  as  a  "large  number  of 
critics  think  that  the  brevity  of  Bildad's  s})eecli  is  in- 
tended by  the  poet  to  indicate  that  the  case  of  the  friends 
is  exliausted;  if  so,  it  is  not  surprising  that  Zophar  alto- 
gether fails  to  speak"  (Peake,  Job,  p.  231). 

Bildad's  third  speech  is  the  shortest  of  all  the  ad- 
dresses. It  has  but  six  verses.  At  best,  Bildad  deals 
only  with  generalities,  which  cannot  be  compared  with 
the  bulwark  which  Job  had  built.  Bildad's  speech  is 
a  comparative  study  of  great  themes;  e.  g.  infinitude 
and  finiteness;  sovereignty  and  subject;  God  and  man. 

First  of  all,  we  have  here  an  eulogy  on  the  greatness 
of  the  Almighty.  It  is  as  beautiful  as  it  is  brief.  God 
holds  supreme  sway.  Even  "earthly  potentates  derive 
their  sovereignty  from  Him"  (cl.  Prov.  8:15;  1  Pet. 
2:14);  reverence  is  becoming  His  Majesty.  He  maketh 
peace  to  reign;  discords  to  cease — angelic  warriors   and 

99 


rebels  are  cast  from  His  presence.  His  armies  are  legion; 
His  host  as  the  sand  of  the  sea  shore.  His  knowledge 
pierces  into  the  secret  chambers  of  every  heart;  ''there 
is  no  creature  that  is  not  manifested  in  His  sight ;  but  all 
things  are  naked  and  laid  open  before  the  eyes  of  Him 
with  whom  we  have  to  do"  (Heb.  4:13)  (1-3). 

Now,  overagainst  such  a  high,  exalted  Being,  he  com- 
pares man  (4—6).  How  can  man,  conceived  and  born  in 
sin  (Ps.  51)  as  he  is,  be  just  with  God?  Since  sin  is  in- 
nate, how  shall  he  escape  the  wrath  of  the  Almighty.  If 
the  celestial  j^lanets  are  stained,  how  much  more  terres- 
trial man?  "It  is  simply  monstrous  to  suppose  that  frail 
man,  whose  feebleness  is  the  result  of  a  depraved  moral 
constitution,  would  ever  succeed  in  securing  acquittal 
before  the  bar  of  a  holy  God"  (Pulpit  Comm.,  p.  424). 

Bildad  argues  that  since  the  whole  human  race  is 
corrupt,  which  of  course  includes  Job,  therefore  Job 
must  be  a  sinful  being.  And  now,  for  Job  to  maintain 
his  innocence,  is  simply  denying  the  corruption  and  de- 
pravity of  man. 

The  idea  of  sin  and  suffering  in  this  address,  are 
specialized  in  the  case  of  Job.  The  argument  produced 
nothing  new  to  condemn  Job.  If  it  argued  from  gener- 
alities that  Job  is  a  sinner,  and  at  the  same  time  that  all 
men  are  sinners,  then  Job  stands  guilty,  but  not  any 
more  than  the  friends.  Why  then  does  not  affliction  be- 
fall them?  Defeated,  Bildad  retreats,  and  therewith, 
the  friends  together.  The  wrong  must  ultimately  be 
abandoned  and  its  advocates  retreat.  Only  truth  can 
stand  and  will  endure.  It  is  thus  with  every  ancient  and 
modem  theoiy,  inventions  of  men;  but  truth  will  never 
be  conquered.    It  triumphs  evermore,  since  it  is  eternal. 


100 


SIXTH  CHAPTER  (Continued), 


d.     Job's  Ninth  Speech— Concluding  the  Great  Debate. 

Job  26. 

Henceforth,  according  to  the  received  text,  Job  has 
the  fiekl  alone.  Triumphantly,  he  has  held  out,  until  his 
friends  vanish  from  view.  It  is  amazing,  how  one 
afflicted  like  Job,  could  hold  out  against  those  who 
viewed  the  subject  supposedly  externally.  Weakness  out- 
classes strength;  it  reminds  us  of  what  Paul  says: 
*'Wlien  I  am  weak,  then  am  I  strong"  (II  Cor.  12: 10). 
It  goes  to  show  the  Spirit  which  lay  behind  Job.  How 
loyal  he  stuck  to  his  conviction!  When  the  man  of  God 
has  the  thread  of  life  gnawed  away  by  an  incurable  dis- 
ease, he  holds  on  his  way  (el.  17:9a).  Baffled  on  all 
sides,  he  goes  on  hoping  against  hope.  Whereas  the 
"friends  withdraw  discomfited  from  the  contest 
"(Green,  p.  232).  It  is  at  this  point  that  chapter  twenty- 
six  commences. 

It  is  not  clear  whether  verses  1— t  are  addressed  to 
the  friends  (Barnes,  Kenkema),  or  to  Bildad,  the  last 
speaker,  only  (Calvin,  Peake).  Since  Bildad  has  just 
spoken,  it  seems  most  natural,  that  Job  should  reply  to 
his  speech.  Barnes  thinks  it  possible  that  Job  himself 
is  thought  of.  Herder  connects  it  with  God.  The  sub- 
ject of  this  section  is  more  or  less  difficult.  It  is  quite 
possible  that  it  refers  to  Job,  tho  I  am  inclined  to  think 
it  more  probable  that  it  refers  to  Bildad,  who  had  just 

101 


spoken.  The  irony  of  the  wliole  section,  bears  proof  to 
the  fact  that  it  refers  to  Biklad.  Bildad's  speech  had 
worked  adversely.  It  liad  not  extended  a  helping-  hand 
to  lift  np  the  man  of  trials  and  afflictions  out  of  his  deg- 
radation; it  had  failed  to  give  a  clear-cut  route  which 
one  might  travel  to  obtain  it.  The  irony  is  sharp;  the 
chisel  cuts  deep.  The  friend  had  left  the  matters  un- 
changed. Job  had  not  been  benefited  by  the  brief  address 
of  his  opponent,  the  friend  of  tradition. 

The  section  which  follows  (26:5-14),  is  joined  to 
chapter  25,  by  many  modern  scholars,  who  make  it  a 
continuation  of  the  display  of  God's  power  as  described 
by  Biklad.  How  any  reasonable  person  can  adopt  this 
theory  is  hard  to  understand,  since  chapter  25  is  prop- 
erly balanced,  and  to  put  it  there,  would  unbalance  the 
whole  chapter;  besides,  it  would  make  futile  the  attempt 
of  the  writer,  to  mark  Job  su]:»erior  to  his  friends. 

If  this  section  belonged  with  Bildad's  speech,  then  it 
would  be  Bildad's  display  of  tlie  ])Ower  of  God.  As  it 
is  liere,  it  gives  Job's  dis])lay  of  the  ])ower  of  God.  Job, 
frequently  foUowed  this  method.  He  sifts  the  truth  out 
of  the  theory  of  the  friends  and  then  puts  it  in  greater 
terms  and  makes  it  even  more  impressive  than  the 
friends  do. 

Why  should  Job  not  display  the  power  and  glory  of 
his  Maker,  as  Biklad  had  done?  In  chapter  nine,  Job, 
following  Bildad's  address  on  the  righteousness  of  God, 
had  spoken  of  the  adorable  righteousness  of  God;  in 
chapter  twelve,  Zophar  had  presented  a  great  theme, 
and  Job  follows  it  right  up  with  a  fuller  explanation  of 
the  same  subject;  why,  should  Job  be  curtailed  in  this 
chapter?    Why  may  he  not  do  the  same  thing  here? 

Considering  this  section  as  coming  from  Job,  the  in- 
tent is  to  show  the  power  and  majesty  of  God,  and  a  sec- 
ond reflection  will  show  that  Jol)  has  done  his  task  well. 


He  is  in  no  wise  inferior  to  IVildad.  Tie  ])la('Os  (lod,  as 
sovereign  Lord  oi*  l)otli  the  rnin^'  and  the  dead.  Slieol 
and  Abaddon  cannot  he  hid  from  I  lis  si_<;lit.  The  North 
(])rol)ably  the  ])ole-star  and  its  associates)  are  ])laced  iu 
their  lixed  conrses.  The  earth  han<>s  nnsn|)])()rted.  The 
waters  are  bottled  np  in  the  elonds,  yet  they  do  not 
break.  God's  tlirone  is  concealed  by  'eU^nds  and  angels'. 
The  waters  are  stored  away  in  reservoirs.  He  has  put 
corners  to  light  and  darkness.  His  voice  is  so  command- 
ing that  tlie  pillars  of  heaven  shake  at  His  bidding,  and 
the  sea  is  troubled,  and  Rahab  (perhaps  Egypt)  is  smit- 
ten. He  paints  the  beauty  of  the  heavens  and  pierces 
the  serpent  by  His  Spirit.  Such  is  only  a  hint  to  His 
greatness.  It  is  simply  the  outskirts  that  have  been 
dwelt  upon.  ( )nly  a  remote  part  has  been  dealt  with. 
It  is  like  an  inaudible  tone  so  distant.  O,  He  is  so 
great!  Plis  forces  are  too  great  for  our  conception.  He 
is  too  wonderful  for  our  comiorehension.  Great  as  He 
is,  3^et  His  softest  whisper  we  hear,  as  well  as  the  roaring- 
thunder  of  His  ]iower  overwhelms  us.  He,  as  Job  has 
said : 

''That  doetli  great  things  ]iast  finding  out 

Yea,  marvelous  things  without  number"   (9:10). 

Well,  may  we,  therefore  exclaim  with  Paul:  "0  the 
depth  of  the  riches  both  of  the  wisdom  and  the  knowl- 
edge of  God!  how  unsearchable  are  His  judgments,  and 
His  ways  past  tracing  out"  (Rom.  11:33). 


103 


SEVENTH  CHAPTER. 


JOB  ALONE. 

Baffled.  Yet  Believing, 

a.  Destiny  of  the  godless,  C.  27. 

b.  Human  wisdom  inferior  to  the  divine,  C.  28. 
e.     Autobiography — retrosj^ect,  C.  29, 

d.  Autobiography — introspect,  C.  30. 

e,  Autobiograi)liy — i3rospective,  C.  31. 


105 


Formerly: 

"Wlieu  my  steps  were  washed  with  butter 
And  the  rocks  poured  me  out  streams  of  oil" 

Job  (29:6). 

"And  now  my  soul  is  ]ionred  out  within  me, 
Days  of  affliction  have  tahen  hold  of  me" 

Job  (30:16). 


10() 


SEVENTH  CHAPTER. 

Job  alone;  a.  The  Destiny  of  the  Wicked. 
Job  27. 

After  a  pause,  ])robably  to  give  Zopliar  an  opportun- 
ity to  reply,  since  he  did  not  appear  when  liis  turn  came 
at  the  end  of  the  third  cycle.  Job  extends  his  discourse, 
unhampered  by  the  interruption  of  the  friends. 

Job  opens  this  chapter  witlv  an  oath-bound-alle- 
giance to  the  truth.  Altho  heavily  afflicted,  still  he  is 
not  yet  gone.  His  mind  had  not  been  effected  by  the 
dreadful  disease  which  was  wasting  his  body;  on  the  con- 
trary, the  Spirit  of  God  is  in  his  nostrils  (1-4). 

job  cannot  concur  with  his  friends,  not  any  more 
than  Jehovah  can  (see  C.  -1:2).  Hence,  he  again  defends 
his  integrity.  The  spirit  which  he  here  reveals,  shows 
a  man  fighting  with  the  last  drop  of  blood  in  him, 
to  uphold  his  honor  and  his  integrity.  Nothing  can 
swerve  him,  so  he  believes,  from  liis  course.  His  con- 
science bears  him  witness.  It  is  a  l)eautiful  passage  as 
far  as  it  manifests  the  character  of  Job.  It  closes  with 
a  reproach  against  his  enemies,  wishing  them  the  cursed 
lot  of  the  wicked  (5-7). 

Having  spoken  of  the  woes  which  he  desires  to  see 
realized  upon  his  enemies.  Job  metes  them  with  the 
measure  which  they  have  employed  against  him.  He 
whips  them  with  their  own  lashes.  Peake  thinks  (and 
many  with  him),  that  verse  eight  and  following,  give  us 

107 


exactly  the  position  of  the  friends,  "Job  bluntly  con- 
tradicts his  (former)  statements"  (Peake,  Job,  p.  239). 
I  rather  believe  that  "Job  cannot  refrain  from  taunting 
them  with  the  completeness  of  their  failure  in  an  argu- 
ment which  they  have  been  conducting  with  so  much 
pretension.  He  then  seizes  the  opportunity  to  guard  his 
language  against  misconception"  (W.  H.  Green,  p.  232). 

Over  against  his  own  integrity,  Job  points  to  the 
hope  of  the  godless.  He  may  heap  up  abundance  of 
wealth,  but  in  death  when  God  taketh  away  his  soul,  he 
shall  enjoy  no  delight  in  God;  he  shall  have  no  recourse 
to  true  prayer.  If  these  things  were  possible,  there 
would  be  no  need  of  service  now.  Job's  life  cannot  be 
compared  to  the  wicked,  since  he  has  never  fully  severed 
himself  from  God.  Hence  the  impeachment  is  false 
(8-10). 

Job  now  admonishes  the  friends  to  listen  to  him,  as 
he  wishes  to  teach  them,  the  counsels  of  God  (11,12). 
He  shows  how  the  unrighteous  and  wicked  have  no  sta- 
bility, and  in  verses  13-23,  he  reveals  the  destruction 
with  which  the  Almighty  shall  visit  them.  Three  great 
instruments  will  accomplish  this  destructive  work — 
sword,  famine  and  plague.  Without  lamentation  this 
mission  shall  be  executed.  Their  dwelling  shall  stand  as 
a  booth  and  shall  be  destructible  as  moth. 

The  child  of  the  godless,  as  well  as  the  godless 
himself,  shall  x^erish.  He  may  die  unawares  at  night; 
or,  he  may  arise  in  the  morning  and  then  pass  away.  He 
cannot  escape  death,  God's  tool.  Men  shall  welcome  his 
end  with  joy,  and  his  remains  shall  be  derided. 

It  is  especially  this  section  with  which  scholars  have 
had  trouble.  Is  it  true  that  Job  here  retracts  (Pulpit 
Comm.),  or  contradicts  himself  (Peake),  or  now,  that 
the  heat  of  battle  was  nearly  over  to  own  up,  how  far  he 
agreed  with  the  friends  and  what  difference  there  was 

108 


between  liim  and  tlieni  (Henry),  or  perhaps  that  it  be- 
longs to  Zophar  (Watson),  or  foreign  to  the  text  (David- 
son, Job,  186),  or,  "it  was  of  importance  to  Job,  not  so 
mucli  to  instruct  the  friends  in  regard  to  the  fact  that 
the  impending  destruction  of  the  ungodly  was  certain — 
for  that  they  had  long  known  this  fact  is  expressly  set 
forth  in  v.  12 — as  rather  to  place  the  phenomenon  in  the 
right  light,  in  opposition  to  the  perverted  application, 
which  they  had  made  of  it  and  to  exhibit  this  profound 
connection  with  the  order  of  the  universe  as  established 
by  the  only  wise  God"  (Lange-Schaff;  Renkema). 


109 


SEVENTH  CHAPTER  (Continued). 

Job  Alone;  b.   Human  Wisdom  Inferior  to  the  Divine. 

Job  28. 

Since  tlie  friends  do  not  reply,  it  is  natural  that  Job 
takes  different  excursions  and  proceeds  with  different 
themes.  The  themes  may  liave  been  sug-gested  by  reflec- 
tion upon  Zophar's  speech  upon  the  wisdom  of  God,  or 
perhaps  thru  reflecting  upon  wliat  he  liimself  had  said 
in  C.  26. 

Job  has  come  to  a  better  self,  since  the  held  is  open 
before  him.  The  friends  being  silent,  he  is  no  more 
pressed  as  hitherto.  The  situation  is  more  calm.  It  is 
also  well  to  note  that  chapters  26-28  make  no  reference 
•whatever  to  Job's  suifering.  The  theme  became  loftier 
as  the  enemy  fled.  Strife  engenders  strife,  warms  the 
blood,  overruns  reason.  But  since  no  opposition  is  ap- 
parent, a  more  rational  view  can  be  entertained. 

Chapter  28,  stands  closely  related  to  the  question  of 
philosophy.  It  is  generally  conceded  that  the  Semitic 
mind  is  unphilosoi)hical.  It  is  avowedly  declared  that 
there  is  no  Semitic  philosophy  and  the  philosophy  which 
is  found  among  the  Hebrew  or  Semitic  life  is  foreign. 
"Whereas  this  chapter  is  quite  philosophically  con- 
structed, it  has  been  stamped  as  a  foreign  i)roduct, 
evolving  during  the  rise  or  growth  of  Grecian  philoso- 
phy. This  theory,  if  accepted,  forces  us  to  take  other 
portions    of   the    Scriptures   from    other    sources  (e.  g. 

Ill 


Eccles,,  portions  of  proverbs,  etc.).  Many,  of  course,  do 
not  hesitate  to  do  so  either. 

It  must  be  admitted  that  the  Semitic  mind  is  more 
sentimental  than  intellectnal,  more  imaginative  then  ra- 
tional; still  to  deny  it  the  right  as  well  as  ability  to 
deliberate  upon  a  theme  so  lofty  and  so  universal  as  the 
one  under  consideration,  is  putting  up  hedges,  which  no 
one  can  prove  that  they  existed.  There  is  a  certain 
amount,  of  what  is  termed  ''philosophy"  found  among 
all  nations.  Chapter  28  need,  therefore,  be  no  obstacle 
as  far  as  the  line  of  argument  is  concerned. 

It  is  true,  the  connecting  link  between  this  chapter 
and  the  previous  one,  is  hard  to  find.  One  can  find  one, 
if  he  is  so  inclined,  and  which  the  opening  word  ''For" 
(marginal  reading),  as  Eenkema  has  rightly  shown  (p. 
204)  requires.  In  chapter  27  Job  has  shown  the  destruc- 
tion of  the  godless;  in  chapter  28  he  shows  the  cause 
which  leads  up  to  such  destruction. 

Duhm,  the  foremost  living  Bible  critic  of  Germany, 
suggests  that  the  refrains  of  v.  12,  and  v.  20  ("Where 
shall  wisdom  be  found"  and  "Whence  then  cometli  wis- 
dom") should  find  a  place  at  the  opening  of  each  sec- 
tion. This  would  remove  the  difficulties  to  a  large  ex- 
tent and  would  aid  the  interpretation  immensely,  but  it 
would  destroy  the  oratorical  effect. 

The  first  part  deals  with  mining  operations,  and  it  is 
claimed  that  it  is  the  only  passage  in  the  0.  T.,  where 
"we  have  any  detailed  description  of  mining  operations. 
Palestine  on  account  of  its  geological  formation,  is  poor 
in  minerals,  tho  not  wholly  destitute,  as  we  learn  from 
Deut.  8:9"  (Peake,  Job,  p.  247).  The  great  copper 
mines,  as  the  inscriptions  tell  us,  were  in  Sinai,  Assyria 
and  Lebanon. 

How  great  is  man's  power!  His  ingenuity  in  respect 
to  the  hidden  treasures  of  physical  phenomena  is  mar- 

112 


velous.  Gold,  silver,  iron  and  ('0]^})er  are  taken  out  of 
the  heart  of  tlie  earth  and  i)nt  to  his  nsage.  He  l)riugs 
them  out  of  the  darkness  into  light.  AVhere  none  live 
nor  walk,  lie  sinks  his  shafts  and  i)roenres  the  hidden 
riches,  with  which  he  stays  famine  and  starvation.  Be- 
neath the  reach  of  fowl  or  beast,  these  precious  stones 
and  metals,  he  finds.  All  this,  man  by  his  cleverness  and 
ingenuity  is  able  to  bring  to  the  surface  and  adopt  to  use- 
ful ends.  What  a  great  and  wise  being  he  is!  Yet  his 
wisdom  is  limited.  How  limited,  when  he  thinks  of  the 
eternal!  How  admirably,  he  obtains  his  earthly  posses- 
sions; how  hopelessly  he  struggles  to  obtain  the  other! 

Since  man  is  void  of  true  understanding  and  wisdom, 
the  author  hears  the  personification  of  the  great  deep 
and  mysterious  sea,  respectfully  exclaiming:  ''It  is  not 
with  me".  Treasuring  wisdom  highly,  he  fails  to  obtain 
it  with  the  weight  of  gold  and  silver  and  precious  stones. 
It  outweighs  the  price  of  silver;  it  outvalues  the  gold  of 
Ophir  and  the  precious  onyx  and  sapphire.  The  i)Osses- 
sion  of  wisdom  is  not  obtainable  with  the  costliest  glass 
or  jewel,  nor  purchasable  with  the  high  valued  rubies 
and  topaz.  No  metal  how  costly  it  may  be;  no  gem,  how 
highly  it  may  be  prized  by  man,  is  able  to  compare  with 
true  wisdom.  Man  may  have  power  over  the  hidden 
treasures  of  nature  and  exceed  the  animal  world  in 
knowledge,  but  when  it  comes  to  the  Wisdom  of  God,  he 
stands  as  powerless  as  the  beast  of  the  field  over-against 
the  treasures  of  the  ground  and  hills  (13-19). 

Since  neither  the  power  of  man  can  discern  Wisdom, 
nor  the  costliest  of  earth's  treasures  is  able  to  purchase 
it,  nor  the  deep  able  to  present  it.  Job  looks  to  the  pow- 
ers of  ''destruction  and  death",  and  hears  them  say  that 
a  rumor  of  it  has  come  to  them  (20-23). 

No  creature  in  heaven  or  earth  or  under  the  earth 
possesses  the  inherent  qualities  of  Wisdom.     It  is  use- 

113 


less  to  look  to  them  for  an  explanation,  or  for  the  source 
of  wisdom.  It  is  only  to  be  found  in  God.  He  knoweth 
its  ways  and  understandeth  its  place.  He  is  the  real 
source  (24-27).  He  is  the  only  source.  He  is  unbound 
by  human  limitations;  boundaries  cannot  be  staked 
around  Him.  His  omniscience,  His  omnipotence  bear 
sufficient  proof.  His  eyes  pierce  thru  to  the  remotest 
ends  of  the  earth  and  to  the  fartherest  part  under 
heaven.  No  one  possesses  such  perceptive  powers.  His 
creative  acts  substantiate  it — it  is  He,  who  weighed  the 
mind,  measured  the  waters,  decreed  the  rains,  and  or- 
dered sj^ace  for  the  flashes  of  lightning.  At  creation  He 
had  these  already  planned,  already  decreed  their  places. 
There  is  no  fate;  on  the  contrary:  a  true,  wise  intelligent 
God,  whose  providence  goetli  over  all  things,  shows  the 
creative  acts  by  His  love. 

And  as  to  man,  God  has  permitted  him  to  share  His 
blessings.  How  man  should,  therefore,  praise  and  glo- 
rify His  Name!  How  man  should  divorce  himself  from 
evil!     This  is  wisdom.  . 

Job  had  scanned  the  heavens,  dug  the  earth,  walked 
the  universe,  traversed  the  deep  to  find  the  Wisdom  of 
God,  and  he  failed.  But  when  he  looked  to  God,  he  found 
it,  and  also  means  by  which  man  might  share  its  bless- 
ings. Undoubtedly  this  chapter  has  much  in  common 
with  the  eighth  chapter  of  Proverbs.  In  the  fullest  sense, 
man  cannot  penetrate  the  Wisdom  of  God.  Thanks  be 
to  the  Omniscient  God,  who  permits  him  to  share  at  least 
a  part  of  it  by  His  grace — yea  so  much,  that  he  may  go 
on  his  way  rejoicing.  And  in  the  fuller  revelation,  he 
finds  the  Master,  the  Son  of  God,  the  eternal  Logos,  the 
archetypal,  absolute  Sapientia,  the  Head  of  His  church, 
thru  whom  are  all  things  (cl.  Renkema,  p.  209). 

Great  as  man  may  be,  profound  as  the  deep  may 
seem,  priceless  as  the  value  of  gold  and  silver  and  stone 

lu 


is:  all  are  destitute  of  tlie  true  source  of  Wisdom.  Hence 
we  look  not  to  Greece  or  Rome,  not  to  Babylon  or  Egypt 
for  wisdom;  we  look  not  to  the  gold  of  Alaska,  or  the 
diamonds  of  Africa  to  ]iay  its  purchasable  price:  we  look 
up  to  Him,  who  holds  the  reins  of  men  and  shapes  their 
destinies;  we  look  to  Golgotha  for  its  purchasing  price 
and  find  Jesus  Christ  made  unto  us  the  Wisdom  of  God 
(I  Cor.  1:30). 


115 


SEVENTH  CHAPTER  (Continued). 


c.     Autobiography — retrospect — C.  29. 

After  a  brief  pause,  Job  takes  up  a  parable  again,  in 
which  he  reviews  his  life.  This  chapter  deals  with  a  re- 
sume of  his  past  greatness. 

Being  unswayed  by  an  irritated  ])assi()n.  Job  recalls 
his  past  life,  when  the  stream  of  life  flowed  his  way, 
when  God  bestowed  nothing  but  sunshine  upon  his  path, 
when  the  Infinite  smiled  upon  his  home,  when  befriended 
by  God  and  loved  ones,  when  prosperity  winked  at  him, 
and  adversity  was  foreign  to  his  tent,  when  he  was  a 
judge  sitting  in  the  city  gate,  whom  the  young  respected, 
Ijrinces  honored,  nobles  esteemed  (1-10). 

Holding  such  a  lofty  position  in  the  social  order  of 
his  day,  only  a  word  from  his  mouth  was  necessary,  and 
all  believed  it,  whether  near  or  far.  ' '  They  that  saw  him 
as  he  lived  among  men,  bore  testimony  to  his  goodness" 
(Davidson,  Job,  p.  204).  Why  all  this!  because  of  his 
great  deeds  and  useful  life.  He  had  a  "big  li^art",  full 
of  mercy  and  bene^'olence.  The  poor  and  fatherless 
found  in  him  a  l)lesse(l  ])acifier.  The  perishing,  he  helped 
to  save.  The  widows,  lie  caused  to  rejoice.  Impartial 
were  his  decisions.     His  court  stood  for  justice  (11-14). 

As  to  his  actions  toward  the  afflicted — these  were  the 
most  laudable.  He  helped  where  help  was  needed.  The 
blind  and  lame,  the  needy  and  unknown  received  his  per- 
sonal attention.  And  as  regard  the  wicked — they  re- 
in 


ceived  their  just  deserts.  Men  got  what  they  needed. 
There  Avas  no  respect  of  persons  (15-17). 

With  snch  a  life's  record  to  look  back  upon,  he  had 
hoped  for  a  glorions  sunset.  He  had  no  thought  of  mis- 
fortune. He  had  not  the  warning:  "let  him  that  think- 
eth  he  standeth,  take  heed  lest  he  fall"  (I  Cor.  10:12). 
He  thought  himself  deeply  rooted  by  the  fertility  of 
waters,  sprinkled  with  the  dew  drops  from  above.  His 
glory  was  not  to  wane;  his  power  not  to  decline.  He  stood 
in  full  vigor;  in  the  prime  of  manhood.  Men  heard  his 
decrees  and  left  unaltered  his  decisions.  Every-body 
was  anxious  for  his  word.  They  waited  for  him  with 
great  patience.  His  behavior  was  everywhere  respected. 
His  words  were  a  solace  to  many  a  troubled  soul.  He 
was  dictator,  controlling  like  a  king,  the  leadership  and 
thought  of  a  large  army  of  men,  who  stood  eager  at  his 
bidding  and  welcomed  his  decisions. 

In  this  whole  chapter,  not  much  is  said  or  implied 
about  religion.  Job  recalls  his  life  and  gives  us  a  vivid 
description  of  one  who  held  an  important  place  in  the 
actions  of  the  men  of  his  day.  Job  had  played  an  active 
part  in  the  society  in  which  he  moved.  He  had  put  his 
talents  to  usefulness  in  the  interests  of  others.  There  is 
no  mark  of  selfishness;  no  sign  of  arrogance;  no  thought 
of  gross  sins,  of  which  his  friends  had  accused  him.  Nay, 
Job  had  served  his  generation  well,  as  every  one  should. 


118 


SEVENTH  CHAPTER  (Continued). 


d.     Autobiography — introspect — Job's  Present 
Condition. 

Job  30. 

Job  was  once  great,  and  liiglily  esteemed.  ''But 
now",  lie  rightly  opens  this  chapter.  What  a  marked 
contrast!  Social  etiquette  was  even  inverted.  Men  had 
always  respected  those  older  in  years.  But  now,  how 
even  a  sacred  custom  had  changed!  The  young  men  of 
a  low  social  class,  whose  fathers  Job  would  even  disdain 
to  set  with  dogs  of  his  flock,  insult  and  deride  him. 
These  scoffing  youngsters,  however,  could  not  help  him, 
even  tho  they  were  so  inclined,  since  the  vigor  of  man- 
hood in  them,  had  been  drained  with  vice  and  crime, 
long  before  they  had  reached  maturity.  "Such  imbe- 
cility sinks  young  men  to  the  lowest  point  of  worthless- 
ness  and  contempt"  (Cowles,  158).  These  young  men 
who  have  allowed  their  vitality  to  be  wasted  by  sin  can- 
not be  of  service  to  him,  neither  can  they  be  blessed. 
There  is  no  hope  for  them  e\er  reaching  a  high  age. 
They  are  visited  with  famine  and  are  famine  stricken. 
They  roam  the  waste  ])laces  for  food  gnawing  the  dry 
ground  of  the  desert,  like  animals  of  the  pasture.  Roots 
of  bushes  aid  in  keeping  the  wolf  from  the  door.  Looked 
upon  as  thieves,  they  are  forced  to  leave  civilization  and 
wander    in    desert    places.       ''The    dwellings    of    these 

119 


wretched  trollodytes",  as  Peake  puts  it  (Job,  p.  260), 
are  somewhat  akin  to  tliose  which  tlie  early  C^hristian 
martyrs  were  forced  to  resort  to;  they  live  in  valleys, 
holes  and  rocks  (Heb.  11.38).  They,  the  outcasts  of 
civilization,  the  children  of  base  men,  assanlt  him  (1-8). 

"•And  now",  so  Job  starts  the  ninth  verse.  And  now, 
what  ?  lie  is  a  laughing  stock  to  the  basest  of  men,  in  con- 
trast to  the  best  of  men  who  formerly  sought  his  associ- 
ations. Job  is  the  song  they  sing;  the  by- word,  which 
they  use.  He  is  treated  cruelly,  despised,  spat  in  the 
face.  God  has  given  them  the  reins  and  unmercifully 
they  have  used  this  liberty  to  torment  him.  They — these 
young  rabblers,  these  young  savages — have  fallen  upon 
the  patriarch;  they  drag  his  honor  in  the  mire;  they  con- 
vert Job's  affliction  into  a  scourge.  That  hurts!  Who 
will  denv  it!  Honor  and  welfare  gone;  0  the  condition 
of  Job  (9-15)! 

This  change  is  too  great,  too  sudden.  Instead  of  be- 
ing honored,  he  is  abased;  instead  of  being  obeyed,  he  is 
mocked;  instead  of  joy,  he  has  sorrows.  His  happiness 
has  changed  to  woe;  his  esteem,  to  mockery.  So  Job, 
cries  out,  once  more:  "And  now".  Job  no  more  looks 
at  the  x>ast.  There  is  now  no  retrospect;  on  the  contrary: 
an  introspect.  The  reverses  upset  his  soul;  his  inner 
agony  is  his  greatest  conflict.  He  is  terror  stricken  day 
and  night.  When  he  is  awake,  he  is  haunted  with  fear; 
when  he  is  asleep,  horrible  dreams  upset  his  rest.  And 
the  thought  that  a  higher  Hand  than  human  sends  it,  is 
his  great  complaint.  It  is  hard  to  be  abased  by  the 
basest  of  men;  but  to  think  that  God  would  abase  His 
servant  was  beyond  apprehension.  Yet  it  is  so.  Job  is 
cast  into  the  mire;  he  becomes  like  dust  and  ashes.  He 
cries  to  God  for  deliverance,  but  no  deliverance  comes. 
God  has  shut  His  throne.  The  Inalterable  One,  does  not 
alter  His  course.    He  simply  smiles  when  Job  rises.     He 

120 


thinks  God  cruel;  God  is  persecutiiii^  liim.  The  wind 
carries  him  away;  the  storm  wrecks  his  life;  there  is 
only  one  outlook — none  other  seems  possible.  Death  will 
soon  overtakes  him,  and  the  lot  of  common  hnmanity  he 
will  receive  (lG-33), 

Verse  24  starts  a  new  section,  and  could  be  read,  con- 
form to  verses  one,  nine  and  sixteen,  "And  now".  In 
such  straits,  mocked  by  the  iiltli  of  man,  and  persecuted 
by  the  sinless  God  (the  two  extremes)  Job  is  about  to 
give  up  in  despair.  Yet,  he  asks  whether  one  who  is  fallen 
may  not  yet  stretcli  out  his  liand,  perchance  help  might 
come;  perhaps  tlie  life-line  might  be  caught?  One  drown- 
ing, will  he  not  cry  for  lielpf  Why  should  not  Job  weep 
over  his  calamity,  as  he  did  in  former  years  when  it 
befell  others?  Why  may  he  not  be  grieved  over  his 
condition,  as  he  once  grieved  over  the  condition  of  oth- 
ers? His  former  course  seems  out  of  harmony  with 
that  of  his  present  condition.  Living  in  happiness, 
thinking  to  end  his  career  with  glory,  and  now!  Looking 
for  good  and  behold  evil  came;  waiting  for  light  and  be- 
hold darkness  entered.  With  every  means  cut  off  and 
all  hope  blighted,  Job  is  deeply  troubled.  Tranquility 
is  foreign  to  his  heart.  His  outward  condition  is  some- 
thing frightful.  See  how  black  he  is!  Watch  how  his 
skin  changes,  not  by  the  hot  rays  of  a  torrid  sun,  but  by 
his  terrible  disease.  He  has  turned  black  in  skin  as  well 
as  heart.  His  associations  are  cut  off  with  all  mankind; 
like  the  jackals  who  roam  the  desolated  places;  he  is 
barred  from  society.  His  disease  has  put  a  hedge  around 
him,  like  a  man  cast  behind  the  bars.  His  flesh  is  wasted; 
fever  eats  up  the  strength  of  his  bones.  Naturally,  the 
harp  is  playing  a  different  tune,  his  pipe  a  different  song 
(24-31). 

What  a  change!  Wealth,  home,  loved  ones,  friends, 
associations,  usefulness,  ambitions,  hopes,  aspirations — 

121 


all  clianged !  '  *  Blessed  is  the  man  that  endnreth  tempta- 
tion; for  when  he  hath  been  approved,  he  shall  receive 
the  crown  of  life,  which  the  Lord  promised  to  them  that 
love  Him"  (James  1: 12). 


122 


SEVENTH  CHAPTER  (Continued), 


e.    Autobiography — Prospective — Vindication. 
Job  31. 

This  speech  of  Job  is  his  last  stand.  Having  rehearsed 
his  past  life  (C.  29),  and  having  considered  his  present 
wretched  state,  Job  now  proceeds  to  vindicate  his 
integrity. 

First  of  all.  Job  claims  that  according  to  a  personal 
pledge,  he  has  vowed  himself  against  evil  desires  (Matt. 
5:  28).  "With  Job's  large  number  of  slaves,  the  tempta- 
tion as  history  proves  was  terribly  real.  Not  only  does 
he  refrain  from  actual  seduction,  lie  will  not  even  suffer 
himself  to  give  away  to  longing.  The  inwardness  of  this 
morality  is  quite  in  keeping  with  the  rest  of  the  chap- 
ter" (Peake,  Job,  267).  If  he  was  guilty  of  this  sin,  he 
would  expect  the  Almighty  to  punish  him  for  it.  He 
calls  the  omniscient  God  to  corroborate    his    innocence 

(1-4). 

Secondly,  Job  declares  that  if  he  has  walked  contrary 
to  the  truth,  or  if  he  has  been  a  liar  and  perjurer,  he  is 
willing  to  be  weiglied  (cl.  Dan,  5:27).  He  is  positive 
that  he  will  be  able  to  stand  tlie  test.  Should  he,  how- 
ever, be  found  guilty,  he  is  willing  that  his  harvest 
should  ])ass  into  other  hands  (5-8). 

Thirdly,  if  he  is  guilty  of  adultery,  it  would  be  a 
heinous  crime,    a    fire  that  consumeth  into  destruction, 

123 


worthy  to  be  piinislied  with  heavy  ijunishment,  such  as 
tlie  destruction  of  his  own  home,  with  the  forfeiture  of 
his  wife  as  slave  to  another  (9-12). 

Fourthly,  his  guilt  cannot  lie  in  maltreatment  of  his 
servants,  since  he  respected  their  individual  rights,  and 
he  would  be  unable  to  clarify  himself  before  the  great 
white  throne  (in  itself,  a  remarkable  idea  in  morals) 
(13-15). 

Fifthly,  if  he  has  illtreated  the  poor,  the  widow,  the 
orphan,  or  withholden  from  the  hungry  food  and  from 
the  needy  raiment,  or  treated  any  unjustly  (tho  the  con- 
trary is  true),  then  he  washes  his  shoulder  to  fall  from 
his  shoulder-blade,  and  his  arm  broken  from  the  bone 
(for  he  fears  vengeance  of  God),  calamity  of  God  is  a 
terror  to  him  (16-23). 

Sixthly,  if  he  has  been  guilty  of  idolatry,  whether  by 
making  gold  his  "God,"  or  his  huge  possessions,  or  by 
worshi])ping  nature  as  the  sun  and  moon,  he  would  be 
Ijunishable  by  tlie  judges,  since  he  would  have  been 
guilty  of  denying  the  God  wlio  is  blessed  forever  (2-1-28). 

Seventhly,  Job  continues  in  the  hypothetical  way  to 
the  close  of  the  chapter,  and  keeps  the  results  or  curse  in 
suspense  until  tlie  end.  It  contains  also  a  prayer  for  trial, 
a.  If  he  had  been  guilty  of  malevolence  (altlio  he  frees 
himself  of  this  charge)  (29-30) ;  b.  if  he  has  been  unhos- 
pital  to  strangers  (his  servants,  however,  will  free  him 
on  this  charge)  (31,  32);  c.  if  he  has  been  guilty  of  cov- 
ering his  sins  like  Adam,  because  he  feared  the  people 
in  the  gate — suddenly  he  breaks  off  and  commences  to 
pray  (like  in  chapter  11:11,  where  the  practical  part  is 
also  thrown  in  the  middle  of  the  passage);  he  prays: 
( ),  for  one  who  would  hear.  Job  will  give  him  his  signa- 
ture. He  wants  to  see  the  adversary's  indictment  in  a 
written  form.  It  means,  he  is  calling  for  a  trial,  evident- 
ly in  the  higher  court  above   (e.  g.  13:3;  19-21).     He 

124 


"would  carry  liis  accusations  aud  wear  tliem  as  a  crown. 
He  would  meet  liini  and  show  him  his  moral  conduct  and 
walk  like  a  prince,  so  sure  is  he  of  his  integrity.  '^A 
stronger  assertion  of  substantial  innocence  of  the  pre- 
vious charges  preferred  against  him  by  his  opponents, 
Job  could  not  have  made.  He  declares  himself  ready  for 
an  investigation  before  the  infinite  God"  (Cowles,  x>- 
169) ;  d.  if  he  had  shown  injustice  as  a  landlord,  then  let 
thistles  grow  instead  of  wheat,  and  cockle  instead  of  bar- 
ley (29-40).  The  words  of  Job  are  ended.  "He  has  no 
theory  and  can  imagine  none  upon  which  his  present  sor- 
rows can  be  accounted  for.  His  friends  undertook  to 
silence  his  complaint,  but  he  has  silenced  them.  He  holds 
fast  to  his  faith  in  God,  but  he  does  so  notwithstanding 
troubled  questionings,  of  which  he  cannot  rid  himself, 
that  have  arisen  in  his  soul,  and  notAvithstanding  the 
presence  of  facts  which  he  can  neither  escape  nor  explain 
away,  and  which  seem  to  be  direct  contrariety  with  the 
divine  attributes.  .  .  .  Uneasy  apprehensions  mingle  with 
his  thoughts  of  God,  which  he  is  unable  to  still.  There 
is  an  unrest  in  his  soul,  which  he  cannot  compose.  Satan 
has  not  been  able  to  destroy  him,  but  he  has  plunged  him 
into  darkness  and  distress,  out  of  which  he  cannot  find 
his  way.  His  pious  trust  continues.  .  .  .  But  will  God 
suffer  his  sen'-ant  to  go  on  in  darkness  unto  the  end, 
bearing  his  heavy  burden  and  hoping  against  hope? 
Must  Job  die  under  the  clouds!"  (Green,  240). 


J25 


EIGHTH  CHAPTER. 


Elihu  Intervention. 

God  Sends  Trouble  To  Correct  And 
Warn  The  Rig^hteous. 

Job  32-37. 

a.  An  apology,  32. 

b.  To  Job  about  God  and  man,  33. 

c.  To  friends  about  Job's  conduct,  34. 

d.  Religion  profitable,  35. 

e.  Chastisement  vs.  judgment,  36. 

f.  Bowing  to  the  great  God,  37. 


127 


''That  wliicla  I  see  not,  teach  thou  me." 

Elihu  (Job.  34:32). 

''Eemember  that  thou  magnify  His  work, 
Whereof  men  have  sung. ' ' 

Elihu  (Job  36:24). 


128 


EIGHTH  CHAPTER. 


Elihu's  Intervention. 

a.  An  Apology  For  Speaking. 

Job  32. 

With  this  section,  the  "harangue  of  Elihu"  opens. 
Elihii  is  taken  note  of,  only  in  this  section.  The  prologue 
does  not  mention  his  name,  nor  the  great  debate,  nor  the 
Jehovah  speeches,  nor  the  epilogue.  He  appears  unan- 
nounced and  disappears  unnoticed.  He  speaks,  yet  is 
not  answered.  He  enters  upon  the  scene  strangely,  and 
disappears  as  he  enters. 

In  this  age  of  criticism,  as  may  be  expected,  Elihu 
has  been  hotly  pursued,  and  the  evidences  of  his  position 
greatly  contested.  Some  have  pitched  him  over-board 
as  an  intruder;  others  have  accorded  him  a  later  origin 
(thus  the  majority  of  modern  critics) ;  others  have  re- 
tained his  addresses  as  a  i^art  of  the  original  work. 

For  our  purpose,  he  is  greatly  needed.  He  forms  the 
connecting  link  between  the  speeches  of  the  great  debate 
and  the  Jehovah  speeches.  If  he  is  merely  an  interlude, 
like  the  dramatists  maintain,  simply  to  ease  up  before 
the  last  great  scene  of  the  Jehovah  speeches,  akin  to  the 
classic  drama  and  Shakespeare,  then  chapters  38-42,  are 
inconceivable,  and  become  unintelligible. 

Elihu  apologizes  for  speaking.  The  opening  verses 
(1-6  a)  are  written,  like  the  prologue  and  epilogue,  in 
prose.  It  informs  us  that  the  three  friends  have  ceased 
to  answer  Job,   "because  he   was  righteous  in  his  own 

129 


eyes."  The  attitude  of  the  friends,  as  well  as  that  of 
Job,  kindled  the  juvenile  speaker.  He  can  not  refrain 
from  speaking.  His  age  had  kept  him  in  restraint  np  to 
the  present  time.  Orientals,  always  gave  precedence  to 
age.  Elilm  will  not  trespass  this  sacred  heritage.  But, 
whereas  Job  has  put  his  friends  to  silence  and  he  him- 
self has  quit,  without  ])ringing  the  matter  to  a  satisfac- 
tory issue,  he  believes  himself  justified  in  speaking. 
What  incited  fire  in  him  and  what  animated  Ms  courage? 
It  was  the  fact,  that  "Job  justified  himself  rather  than 
God",  and  that  the  friends  had  condemned  Job,  without 
making  a  case. 

Elilm  apologizes,  because  he  is  but  a  youth;  they  are 
old  compared  with  him.  This  has  kept  him  in  self-re- 
straint hitherto  and  held  him  from  divulging  his  opin- 
ions. Days  should  speak  and  multitude  of  years  should 
teach  wisdom — a  practice  which  is  still  living  to-day. 
But,  since  neither  greatness  nor  hoary  heads  have  solved 
the  mystery,  and  so  are  destitute  of  Wisdom,  he  believes 
that  custom  may  be  laid  aside  and  one  filled  with  the 
Spirit  of  God  may  be  permitted  to  speak.  His  creed  con- 
forms with  the  saying  of  James,  that  Wisdom  cometli 
from  God  (James  1:5),  holding  to  this  his  creed,  he  asks 
for  an  audience  (6b-10). 

Elihu  had  waited  with  great  patience  the  progress  of 
the  debate.  Perhaps  he  had  come  that  way,  and  seeing 
the  strange  sight  and  hearing  of  the  heavy  trials  of  Job, 
associated  himself  with  the  humble  four.  At  any  rate, 
lie  has  heard  what  has  been  said.  His  opinion  is  that 
the  friends  have  accused  Job,  without  convincing  him  of 
his  wrong.  They  have  not  proven  their  statements,  in- 
sinuating the  man  of  Uz,  and  they  have  not  provided 
evidence  showing  that  the  great  sufferer  was  guilty  of 
the  crimes  charged  against  him.  He  admonishes  the 
friends  to  be  on  their  guard  lest  they  boast  of  Wisdom, 

lao 


which  they  do  not  ])ossess,  for  Joh  is  still  master  of  the 
situation.  Since  Elihu  has  not  been  addressed  liitherto, 
he  feels  himself  unhami)ered  by  i)rejndice  and  unswayed 
by  ])artiality,  he  has  a  clean  iicid  before  hiin,  without 
obstacles  in  the  way  (11-14). 

Now  soliloquizing',  he  sees  the  friends  amazed  at 
Job's  advance  upon  them  and  power  to  silence  them  with 
his  single  weapon.  But  because,  these  men  were  silent, 
should  lie  be  silent  too  ?  Because  these  men  are  silent, 
why  should  he  wait  any  longer  f  Should  he  hold  his 
peace  because  they  have  no  answer!  To  him,  this  seems 
unnecessary.  As  a  bashful  orator,  making  his  maiden 
speech,  he  has  another  a])ology  to  offer  for  speaking.  He 
is  full  of  wrath.  Like  a  race-horse,  he  wants  to  go  on. 
He  cannot  hold  himself  back.  He  must  speak.  Differ- 
ent from  most  young  fellows,  he  is  full  of  words.  Per- 
haps he  has  been  collecting  thoughts  as  the  debate  was 
on.  He  is  so  full  now,  that  he  bubbles  over.  He  is  greatly 
excited  over  the  situation.  Speaking  will  bring  him  re- 
lief. He  therefore  concludes  to  sj^eak,  and  ])romises  to 
be  impartial  in  his  utterances,  withholding  himself  also 
from  flattery  terms  (unlike  Eliphaz  in  his  first  speech), 
and  titles.  This  his  course  is  prompted  bv  his  fear  for 
his  Creator  (15-22). 


131 


EIGHTH  CHAPTER  (Continued) 


Elihu's  Intervention  —  b.   To  Job  About  God  and  Man. 

Job  33. 

With  this  chapter,  Elihu  addresses  Job.  The  speak- 
er's youthful  timidity  is  again  marked.  Verses  one  to 
seven  form  another  introduction.  Job  is  requested  to 
listen,  since  his  youthful  friend  has  made  a  start  and 
wishes  to  go  on.  But  Job  must  not  misconstrue  his 
motives;  only  the  best  principles  prompt  him  to  speak; 
an  upright  heart,  upheld  by  the  divine  Spirit,  moves  him 
to  act.  Consequently,  Job  is  requested  to  listen,  and  if 
possible,  refute  his  arguments.  He  believes  his  ancestiy 
equal  to  Job's.  His  words  will  not  crush  him,  and  he 
will  not  terrify  him,  which  God  might  do,  if  He  should 
speak.  He,  therefore,  puts  himself  forward  as  a  sort  of 
mediator. 

1.  Having  taken  note  of  the  speeches  which  Job  had 
spoken,  Elihu  begs  to  take  exception  to  his  teachings. 
Job  has  tried  to  exonerate  himself  from  all  sin  and  he 
has  accused  God  of  unjust  dealings.  Job,  however,  is 
wrong,  since  God  is  greater  than  man,  and  He  gives  no 
account  of  His  deeds  (8-13)  (which  is  exactly  the  im- 
pression which  the  Jehovah  speeches  give). 

Job's  claim  of  innocence  is  attacked,  and  his  accusa- 
tion of  ill-treatment  from  the  hand  of  God,  assailed.  In 
discussing  these,  the  quotations  from  Job  are  not  ver- 
batim.    The  arguments  against  Job  are  based  upon  the 

133 


greatness  of  God;  a  first  thought,  suggests  their  logical 
inferiority.  A  second  thought,  however,  brings  a  better 
oi)inion,  since  the  discourse  as  a  whole,  is  the  most  diffi- 
cult of  any,  and  the  line  of  argument  here  produced,  is 
the  one  which  the  Book  gives  as  a  whole,  and  in  which 
the  troubled  soul  of  .lob  finds  rest.  Elihu's  discourses 
are,  therefore,  a  step  in  the  proper  direction  (cl,  Cowles, 
p.  177). 

2.  The  visitations  of  (jod  are  a  ministry  of  love,  is 
Elihu's  second  proposition.  Dreams  and  visions  kept 
men  in  restraint  in  days  of  old.  God  sent  them  to  aid 
man  in  saving  himself  from  his  own  evil  inclination  and 
to  rescue  him  from  self-destruction  and  to  bury  his 
pride.  The  heavy  rod  which  inflicts  pain  and  engenders 
disease  and  causes  the  appetite  to  wane,  his  life  to  ebb, 
leanness  to  overtake  him,  and  the  end  to  draw  near,  is 
sent  for  good  ends.  Its  mission  is  to  nullify  and  drown 
man's  pride,  and  to  cause  him  to  accept  the  supreme  will 
of  God  (14-22). 

If  man  would  be  willing  to  be  corrected  by  the  mes- 
sage of  an  angel  or  messenger,  the  mercy  of  God  would 
flow  up^n  him,  his  sufferings  would  be  balsam  for  the 
wounded  heart,  salvation  would  be  assured,  purity  re- 
stored, vigor  of  youth  returned,  prayers  answered,  asso- 
ciations with  God  reinstated,  repentance  imblicly  shown 
and  the  song  of  redemption  sung  (23-28). 

Such  disciplinary  training  one  receives  in  God's 
school.  It  may  l)e  hard  to  endure,  still  its  issues  will  be 
blessed.  It  will  restore  the  soul  and  diffuse  the  light.  It 
is  well  that  Job  should  hear  the  admonition  of  Elihu. 
Should  he  wish  to  speak,  alriglit;  out  with  it.  Elihu  will 
be  his  champion.  If  Job  has  no  reply,  he  should  continue 
to  listen  to  his  youthful  instructor,  who  means  well  and 
who  feels  competent  to  teach  even  the  venerable  aged 
(29-33). 

134 


The  tone  of  the  chapter  is  gentle  and  sympathetic. 
The  teachings  are  two-fold:  the  sinlessness  of  God,  and 
improper  conceptions  of  God's  providence  corrected. 
The  caution  is:  God  is  greater  than  man.  Tlie  comfort 
is:  God  sends  all  ills,  not  to  reject,  Imt  to  accept  man, 
and  to  train  him  to  rely  npon  God  instead  of  trusting  in 
his  own  goodness.  The  attitude  of  Job  should  be  three- 
fold: submission,  confession,  rejoicing  in  salvation. 


EIGHTH  CHAPTER  (Continued) 


Elihu's  Intervention — c.    To  Friends  About  Job's 
Conduct. 

Job  34. 

Having  maintained  the  justice  of  God  over  against 
Job,  Elilm  now  turns  to  tlie  "wise  men",  who  were 
either  the  silent  listeners,  like  Elihu  had  been,  or  per- 
haps better,  the  friends  of  Job.  He  would  have  them 
listen  as  he  speaks.  He  desires  that  they  with  him, 
should  constitute  a  jury  before  whom  Job  should  be 
tried,  as  it  would  seem  Job  is  incompetent  to  consider 
these  matters.  Elihu  is  chief  prosecutor  and  perhaps 
chief  judge.  His  complaint  may  be  based  upon  utter- 
ances of  Job  like  those  expressed  in  13 :18 ;  16:19:  19 :  6, 
7 ;  27 :  2-6.  The  quotations  as  in  the  previous  chapter 
are  not  verbal.  It  is  true  that  Job  has  said  things  which 
no  mortal  has  a  right  to  say.  The  charges  brought 
against  Job  are,  that  he  has  said:  "I  am  righteous  and 
God  hath  taken  away  my  right"  (v.  5).  In  spite  of  his 
declaration  of  innocence.  Job  had  been  adjudged  a  hypo- 
crite, a  liar  (1-6). 

It  is  true,  that  Job  did  declare  that:  "I  am  right- 
eous" (13: 18).  He  implied  it  also  in  his  words:  "Even, 
now,  behold  my  witness  is  in  heaven.  Aaid  He  who 
voucheth  for  me  is  on  high"  (16: 19).  Besides,  Job  had 
declared:    "Know,  now,  God  hath  subverted  me   in  my 

137 


cause,  And  liatli  compassed  me  with  liis  net.  Behold,  I 
cry  out  of  my  wrong,  but  I  am  not  heard;  I  cry  for  help, 
and  there  is  no  justice"  (19:6,7).  In  27:2-6,  he  had 
taken  the  same  stand. 

Elihu  in  replying;,  hardly  keeps  his  promise  to  be 
gentle  in  his  si3eech,  when  he  says: 

"What  man  is  like  Job, 
Who  drinketh  up  scothng  like  water. 

Who'goeth  in  company  with  the  workers  of  iniquity 
And  walked  with  wicked  men? 

For  he  hath  said :  it  profiteth  a  man  nothing 
That  he  should  delight  himself  with  God"  (7-9). 

By  being  God's  spokesman,  Elihu  could  give  the  ver- 
dict, before  the  trial  had  actually  taken  place. 

After  preferring  the  charges  against  Job,  Elihu  has- 
tens to  defend  them.  He  starts  with  the  second  charge 
(God  taketh  away  my  riglit).  Such  an  accusation  does 
injustice  to  God.  God  is  not  sinful  nor  wicked;  His 
deeds  prove  the  contrary  to  be  true;  God  is  judge  and 
gives  to  men  their  deserts.  God's  inherent  cliaracter  for- 
bids injustice  (10-12). 

Besides,  the  greatness  of  God  shows  his  perfections. 
As  Creator,  Upholder  and  Governor  of  the  universe.  He 
shows  His  unselfishness,  and  His  goodness,  for  were  He 
set  only  on  Himself,  He  would  disregard  the  world  and 
withdraw  His  Spirit  and  all  flesh  would  perish  (cl. 
Davidson,  Job,  p.  233)  (13-15). 

Thirdly,  God's  moral  perfection  is  shown  in  His  gov- 
ernment. ' '  Shall  even  one  that  hateth  justice,  govern ' '  f 
Justice  is  the  foundation-stone  of  all  government;  take 
it  away  and  all  rule  vanishes.  Associated  Avith  His  jus- 
tice is  His  might,  by  which  He  can  execute  justice.  Who 
will,  therefore,  lay  any  charge  against  Him?     Who  will 

138 


charge  Him  witli  partiality?  How  can  any,  yea,  how  dare 
any  accuse  Him  of  vileness  or  wickedness?  That  (lod  is 
just,  His  moral  irovernment  ])roves.  See,  His  jndi^inent 
exercised  upon  kinj^s  and  subjects,  and  liow  they  ])erish! 
Think  of  revohitions,  of  pestilence,  of  Sodom  and  Go- 
morrah (cl.  Kenkenui,  ]),  -44),  (cl.  verses  IG-'JO). 

The  omniscience  of  God  is  the  fourth  reason  advanced 
for  the  justice  of  God.  God  sees  all  the  activities  of  men. 
No  darkness  can  hide  from  view;  no  gloom  conceal 
man's  deeds.  A  trial  is  not  even  necessary  to  bring  men 
to  account.  History  shows  this  —  some  persons  are 
crushed  and  men  discern  not  the  reason  thereof;  others 
are  exalted  in  their  places.  God  is  the  silent  recorder 
of  every  act  of  man.  Even  if  men's  deeds  are  wicked, 
they  are  divinely  visited.  Their  destruction  is  a  living- 
example  and  a  true  warning  for  others  (21-28). 

If  God,  therefore,  metes  out  to  men,  both  weal  and 
woe,  both  personal  and  national  aifairs,  in  order  to  carry 
out  His  purpose,  relative  the  wicked  that  he  may  not 
succeed  in  his  efforts,  and  relative  the  righteous,  that  he 
be  not  ensnared,  wlty  should  man  murmur  or  oppose  His 
just  retril)ution  of  right?  If  evil-doers  would  repent  and 
turn  to  God,  the  case  would  be  different.  But  this  is  not 
done;  none  confess  their  guilt;  none  seek  instruction; 
none  entreat  forgiveness:  even  Job  falls  in  with  the  rest 
(29-32). 

Job  has  chosen  his  own,  instead  of  God's  course.  Job 
has  thereby  chosen  that  which  good  men  call,  foolish- 
ness, consequently  he  is  swept  oif  his  feet.  This  should 
not  continue  thus;  on  the  other  hand.  Job  should  own  u]) 
his  guilt,  so  as  to  escape  ]»unisliment  (33-57). 

Hence,  Elihu  concurs  with  the  friends  that  Job  suf- 
fers for  his  sins  (cl.  Peake,  Job,  p.  293).  He  differs 
from  the  friends,  in  that  he  shows  how  warnings  are  sent 
to  the  righteous  to  keep   them  from   their  evil   inclina- 


tions.  Suffering  according  to  the  friends  was  a  mani- 
festation of  sinfulness;  according  to  Eliliu  it  was  a  mani- 
festation to  warn  good  men  and  correct  them.  The  one 
had  a  condemnatory  effect;  the  other,  an  encouraging 
effect.  The  friends  bring  Job  to  destruction;  Elihu  to 
correction. 


140 


EIGHTH  CHAPTER  (Continued), 


Elihu's  Intervention — d.    Religion  Profitable. 
Job  35. 

Turning  once  more  to  Job,  Eliliii  wishes  to  show  that 
Job  has  asserted  wrongly,  that: 

''It  profiteth  a  man  nothing 

That  he  should  delight  himself  with  God"  (34:9), 
(cl.  21:15).  Job's  theory  was  that  righteousness  in  it- 
self (or  wickedness)  would  not  bring  outward  posses- 
sions nor  immunity  from  suffering.  It  is  this  theory, 
which  Elilm  seeks  to  overthrow  (1-4). 

Elihu  maintains  that  goodness  or  badness,  in  them- 
selves would  not  effect  the  heavens  nor  the  skies,  nor 
God.  But  it  does  eft'ect  man.  Eliphaz  had  also  dealt 
with  this  question  (cl.  22:2).  Wickedness  will  harm  a 
man;  righteousness  will  profit  a  man  (5-7). 

Job  had  complained  that  prayer  was  not  heard.  "The 
soul  of  the  wounded  crieth  out;  yet  God  regardeth  not 
their  folly"  (24:12).  The  way  Elihu  answers  Job  is, 
by  telling  him,  that  the  trouble  is  not  that  God  refuses 
to  listen,  but  because  men  are  moved  to  pray  without 
proper  motives.  True  prayer  should  be  prompted  by  de- 
votion and  reverence;  not  by  complaint  or  trouble.  This 
is  the  explanation  of  the  anomaly,  as  Davidson  calls  it. 
Job's  prayers  had,  indeed,  been  too  full  of  complaint. 
Such  prayers  are  selfish  in  their  motives  and  do  not 
attend  to  the  glory  of  God.    Prayer  is  to  many,  a  tool 

141 


to  nourish  selfish  ends.  To  snch  }3rayers  God  has  no  re- 
gard, since  they  are  vanity  (9-13).  How  this  doctrine 
has  received  a  wider  circulation  thru  James,  who  says: 
^'Ye  ask  and  receive  not,  because  ye  ask  amiss,  that  ye 
may  spend  it  in  your  pleasures"  (James  4:3). 

As  to  Job,  Elilm  maintains  that  God  would  not  listen 
to  him,  since  his  petitions  were  nothing  but  empty  cries. 
But  he  may  be  assured  that  God  has  taken  note  of  it  just 
the  same,  even  tho  He  does  not  visit  at  once  in  His  anger 
the  disjDleasure  with  which  he  regards  the  behavior  of 
Job.  Job  has  declared  that  God  does  not  regard  the 
arrogant.  Job  has  misjudged  the  government  of  God 
and  is  guilty  of  speaking  vanity  and  multiplying  words 
without  knowledge  (14-16). 

In  this  speech  Elihu  concurs  with  Eliphaz's  idea 
about  the  rewarding  of  righteousness  and  the  punish- 
ment of  sin.  That  is,  with  man  it  is  of  uttermost  impor- 
tance that  he  should  live  right  in  order  to  expect  to  re- 
ceive outward  blessings.  Furthermore,  Elihu  brings 
Job  where  he  should  be.  Prayer  must  have  a  higher  aim, 
than  mere  self.  Job's  sighs  had  been  too  much  a  rebelli- 
ous outburst  of  passion  born  under  the  pain  of  great  tri- 
als. Job  must  put  more  worship  in  his  prayers.  Who 
will  deny  the  charge?  Who  stands  not  guilty  with  Job 
of  this  sin? 


142 


EIGHTH  CHAPTER  (Continued), 


Elihu's  Intervention — c.    Chastisement  vs.  Punishment. 

Job  36. 

Elihii,  hailini*"  liiniself  as  God 's  spokesman  and  hav- 
ing a  ''comprehensive  survey  of  the  universe"  is  not  yet 
done  with  J  oh.  He  has  still  more  to  say.  He  speaks  in 
an  authoritative  tone;  his  words  are  not  false.  He  begs 
for  more  forbearance  with  Job  who  has  kept  silence, 
since  he  wishes  to  vindicate  the  righteousness  of  his 
Maker  (1-4). 

Starting  with  the  divine  perfections — His  power  and 
wisdom,  Elihu  shows  that  the  Lord  is  not  only  all-know- 
ing, but  also  all-powerful  to  do  what  He  wishes  to  do. 
This  great  wise  Being,  does  not  despise  any  .except  for 
righteous  causes. 

Mankind  is  divided  into  two  classes.  The  wicked, 
forming  one  class,  are  cut  off;  their  life  will  not  be  pre- 
served. The  righteous  form  the  other  class,  upon  whom 
the  Almighty  descends,  with  pleasing  eyes,  to  exalt  them 
to  high,  royal  honors,  which  shall  be  eternal  possessions. 

But,  suppose  facts  oppose  these  assumptions  and  one 
hud  the  righteous  in  fetters  and  cords,  in  agony  and 
afflictions,  how  then?  The  explanation  is  near.  They 
are  not  God  forsaken;  nay,  God  does  not  leave  or  forsake 
His  own.  But  tliey  have  forsaken  God  and  in  their  pride 
and  arrogance,  have  fallen  from  the  pro])er  faith,  as 
later  the  apostle  Peter  experienced.     The  divine  visita- 

143 


tion  is  a  reminder  of  their  sins.  It  is  the  hand  of  love 
that  strikes  the  blow  to  show  them  their  sins.  They  are 
taught  in  God 's  disciplinary  school  and  there  are  admon- 
ished to  return  to  God  and  forsake  their  sins  (5-10). 
''Blessed  is  the  man  whom  thou  chastenest,  0  Jehovah" 
(Ps.  94:12).  ''For  whom  the  Lord  loveth  He  chasten- 
etli"  (Heb.  12:6).  "As  many  as  I  love,  I  reprove  and 
chasten:  be  zealous  therefore,  and  repent"  Rev.  3:19); 

If  they  return  penitently  and  adhere  to  the  service  of 
God,  they  shall  be  richly  rewarded.  Prosperity  shall 
continue  to  be  with  them  and  pleasantness  shall  follow 
their  life's  course.  If  they  refuse  to  return,  destruction 
and  doom  is  their  only  outlook.  They  shall  have  no  sav- 
ing knowledge.  Their  heart  is  closed  to  God.  They  will 
not  seek  his  face.  The  sword  will  devour  them.  They 
shall  fail  to  reach  the  full  of  life.  They  shall  die  in  their 
youth  and  be  reckoned  with- the  outcasts  of  the  congre- 
gation. They  shall  fall  by  their  own  acts.  They  dig 
their  own  graves.  They  set  their  own  doom.  "He  de- 
livereth  the  afflicted  bj'  their  affliction"  (11-15). 

Coming  now  to  Job,  Elihu  says,  that  God  wanted  to 
lead  the  sufferer  out  of  his  distress  into  abundance.  Or 
as  Peake  thinks  probable  that  God  "allureth  him", 
thereby  showing  not  what  God  would  have  done,  but 
what  he  is  doing,  and  he  translates  verse  16:  "Yea,  He 
allured  thee"  (Job,  p.  300).  In  either  case,  God  is,  or 
would  bring  Job  to  peace  and  prosperity.  If  Job  will 
only  see  this,  and  return  to  God!  His  deeds,  however, 
prove  that  Job  does  not  do  it.  If  he  holds  on  his  way, 
judgment  and  justice  await  him.  There  is  no  other  alter- 
native for  him  (16,  17). 

Elihu,  therefore,  warns  Job.  He  should  not  continue 
rebellious  against  God,  neither  should  he  despise  his  suf- 
fering which  is  laid  upon  him  as  a  ransom,  to  bring  him 
to  true  happiness  and  peace.      Nothing   else  will  bring 

144 


Job  into  a.  broad  place.  His  complaint  availeth  not;  liis 
strength  cannot.  ''0  Job,  so  it  is",  we  hear  him  plead 
with  him.  "Desire  not  the  night  of  destiiiction,  i.  e.  the 
judgment  of  God,  who  taketh  e^'en  nations  away  and 
they  are  not  able  to  escape".  "Beware,  beware!  Turn 
not  to  evil,  as  it  seemeth  thou  hast,  urged  by  thy  afflic- 
tion". It  is  a  friendly  warning,  which  comes  to  Job 
(16-21). 

Job  is  admonished  to  look  away  from  himself  and  be- 
hold the  majestic  power  and  wisdom  of  God,  of  which 
Elihu  is  especially  fond.  How  lofty,  He  is  in  His  power! 
How  wise,  is  He!  Who  can  be  compared  with  Him!  He 
is  subject  to  no  one;  He  owes  no  man  an  answer.  Who, 
could  accuse  Him  of  unrighteous  dealings!  Job  is  called 
upon  to  magnify,  instead  of  criticise  the  works  of  God, 
as  men  have  done  in  the  song  (22-24). 

The  admonition  to  magnify  the  works  of  God  is  well 
founded.  How  great  He  is!  He  is  incomprehensible. 
His  years  are  infinitude.  Behold  Him  in  nature's  opera- 
tions !  From  yonder  great  blue  deep,  He  draws  the  drops 
of  water  by  the  rays  of  the  sun  and  distributeth  it  later 
in  abundant  showers  to  cause  the  barren  places  to  be- 
come fruitful.  Yea,  watch  the  clouds;  how  they  spread 
about  us  like  a  ceiling  and  hide  from  view  the  upper 
stories,  and  suddenly  burst  upon  mankind,  by  the  clash 
of  lightning  and  the  noise  of  thunder!  Behold  Him  in 
exalted  majesty,  undimmed  by  sin  or  inefficiency. 
'  About  Him  there  is  no  darkness.  He  spreadeth  His  light 
about  Him.  So  exalted'.  Yet  also,  is  His  power  dis- 
played, even  unto  the  bottom  of  the  sea,  where  man  can- 
not come.  All  these  are  His  agencies  in  the  moral  gov- 
ernment of  the  universe,  "supplying  rain  in  abundance 
to  fertilize  the  earth  and  providing  food  for  man;  or, 
withholding  it,  to  visit  guilty  man  with  drought  and 
famine;  . . .  .He   puts   the   light  as  a  covering  over  the 

145 


palms  of  His  hands  and  gives  it  a  commission  against 
the  enemy"  (Cowles,  194 f. 

Chastisement  and  jndgment  are  liere  distinctly  un- 
folded. The  former  as  disciplinary  training  to  the 
erring  righteons,  who  i)enitently  return;  the  latter,  upon 
the  ungodly,  as  deserts  upon  their  wicked  deeds.  Tho 
both  thoughts  have  hitherto  been  hinted  at,  it  remained 
for  Elihu  to  give  to  each  its  proper  value.  The  tone  is 
entreating;  the  pleading,  earnest.  The  door  of  hope  is 
swung  wide  open  to  Job.  The  greatness  of  God  as  seen 
in  the  storm  seems  preparatory  to  the  great  storm,  which 
finallv  overwhelms  Job, 


IKJ 


EIGHTH  CHAPTER  (Continued), 


Elihu's  Intervention — f.    Bowing  to  the  Great  God. 

Job  37. 

The  thunder-storm  which  coiichided  C  36  is  carried 
over  into  tliis  chapter.  The  new  chapter  continues  an 
unfinished  thought.  Some  think  it  probable  that  an 
actual  storm  came  up,  while  Elihu  was  s])eakino-  (Een- 
kema,  p.  258).  The  new  scene  animates  Eliliu's  spirit 
and  inspires  his  address  with  a  marvelous  display  of  the 
tlmiider-storm.  The  flashes  of  lightning  as  tliey  meet  and 
sliake  the  earth  are  looked  u])on  as  the  voice  of  (Jod.  The 
whole  heaven  is  full  of  fire;  the  whole  earth  ablaze  to  its 
distant  outskirts.  The  thundering  is  God  Himself  speak- 
ing. What  powers  are  displayed!  What  majesty  re- 
vealed! Who  can  comprehend  His  marvelous  deeds'? 
Let  the  whole  earth  stand  in  awe  of  Him  and  tremble 
with  Elihu  (1-5). 

Snow  and  ice  are  also  considered  to  jirove  tlie  great- 
ness of  Clod.  They  are  His  obedient  servants.  He  need 
but  speak,  and  they  go  on  their  commanded  mission. 
Man  is  helpless  o\'er  against  these  elements.  His  hand 
is  sealed.  The  farmer's  work  is  at  a  standstill  when 
these  come.  Winter  stops  the  labor  of  the  soil.  This 
change  of  season  is  to  show  man  his  dependency,  and 
God's  sovereignty.  Not  only  is  work  suspended,  but  even 
the  beasts  hide  in  their  coverts  and  they  remain  in  their 
dens.      "The  storm  comes  from  the  chaml)er,    the   cold 

147 


from  its  storehouse  and  ice  is  formed  by  His  breath'^ 
(Peake,  Job,  p.  303).  The  hoary  frost  is  by  His  breath; 
it  captures  the  waters  and  converts  them  to  ice  (6-10). 

Also  the  clouds  are  God's  ministers.  They  go  at  His 
bidding  and  carry  out  His  mission.  Then  they  come  as 
servants  of  kindness,  bringing  fertility,  and  causing  the 
deserts  to  become  covered  with  a  carpet  of  green;  now, 
they  come  as  servants  of  correction  or  destruction,  work- 
ing havoc  with  man  and  beast  (11-13). 

The  majesty  and  power  being  fully  displayed,  the 
youthful  orator  turns  his  thoughts  to  Job.  He  admon- 
ishes the  afflicted  patriarch  to  take  time  to  consider.  0, 
what  wisdom  God  displays  in  controlling  these  powerful 
elements!  How  superior  to  the  thoughts  of  man!  Does 
Job  know  how  the  clouds  are  laden  with  moisture;  how 
the  light  of  the  clouds  shine;  how  the  clouds  imsup- 
ported  poise  in  the  heavens?  Was  he  God's  right  hand 
and  counsellor?  Has  he  any  part  in  bringing  the 
warmth  upon  His  garments?  Is  Job  not  passive  in  the 
framing  and  making  of  these  great  things?  Is  he  com- 
petent to  spread  out  with  God,  the  sky  (14-18). 

Overwhelmed  by  the  greatness  of  God,  as  the  heavens 
declare  His  glory  (cl.  Ps.  19),  Elihu  wishes  to  know  how 
any  can  contend  with  such  an  exalted  Being.  Can 
Job  do  it?  How  can  man,  frail  and  darkened  by  sin, 
correct  Him  or  contend  with  Him?  Would  that  Job's 
desire  to  meet  God  might  be  fulfilled!  Would  it  not  lead 
to  doom  and  destiaiction  (19-20)  ? 

The  storm  seems  to  be  abating;  the  wind  drives  the 
clouds ;  the  sky  is  clearing.  The  northern  splendor  shines 
like  glittering  gold,  after  the  clouds  have  disappeared. 
If  man  cannot  behold  its  beauty,  how  can  he,  His  terri- 
ble majesty?  God  is  too  much  for  man.  He  cannot  be 
found  out.  His  essence  is  beyond  his  comprehension. 
But  of  this  he  may  be  assured  that  God's   justice   and 

14S 


rigliteoiisness  are  always  executed,  and  never  will  He 
allow  His  greatness  to  be  nsed  to  crush  the  alHicted  (el. 
Renkema,  261).  Hence  men  will,  and  do  fear  Him.  But 
they  who  live  in  their  conceitedness  without  God  are  not 
acceptable  with  Him  (21-24). 

The  friends  had  brought  Job  in  the  mire.  Elihu  has 
opened  the  way  of  faith  to  him.  He  has  shown  him,  that 
tho  it  is  true  that  there  is  sutfering  because  of  sin,  it  is 
equally  true  that  not  all  suffering  can  be  attributed  to 
personal  sin.  There  is  a  suffering  among  men  which  is 
not  a  result  of  wickedness;  it  is  for  the  uplift  of  God's 
i:)eople.  The  wicked  are  truly  punished  for  their  sins; 
the  righteous  chastised.  What  a  relief  to  all  those  who 
suffer  like  Job! 


110 


NINTH  CHAPTER. 


The  Jehovah  Speeches. 

a.  Xiiie  Illustrations  from  natural   i?lieuoinena,  38:1-38. 

b.  Ten  Illustrations  from  the  Animal  World,  38:39-39:30. 

c.  Job  overcome;  higher  visions,  40:1-42:  (\ 


151 


''Shall  he  that  cavilleth  contend  with  the  Almighty" 

Jehovah  (40:2). 

"I  had  heard  of  Thee  by  the  hearing  of  the  ear; 

But  now  mine  eye  seeth  thee: 
Wherefore  I  abhor  myself, 

And  repent  in  dnst  and  ashes" 

(Job  (42:5,6). 


152 


NINTH  CHAPTER. 


Jehovah  Speeches. 

Shall  mortal  man  contend  with  God? 

a.     Nine  Illustrations  from  Natural  Phenomena. 

Job  38:  1-38. 

A  new  character  enters  upon  the  scene,  to  set  Job 
aright.  What  men  were  unable  to  do,  Jehovah  the  God 
of  love  does.  The  words  of  the  friends  had  irritated  the 
afflicted  man  of  Uz,  and  he  had  put  tliem  to  silence. 
Elihu  liad  given  consolation  and  Job  has  found  no  words 
to  reply,  altho  he  was  not  ready  to  submit  to  the  tlieory 
of  Elihu.  And  now,  as  befitting  "when  the  Almighty  is 
the  speaker,  the  poet  takes  liis  liighest  flights"  (Peake, 
Job,  312). 

Hitherto  the  term  God  had  been  used,  giving  us  con- 
form to  His  nairie,  His  excellency  and  power.  Now  Jeho- 
vah speaks,  to  bear  witness  to  the  fact  that  the  God  of 
mercy,  the  God  of  the  covenant  would  show  His  mercy 
unto  His  afflicted  child. 

In  a  series  of  statements,  cast  mostly  in  the  form  of 
questions,  the  loving  God,  shows  His  greatness  in  dis- 
pensing His  mercy  and  helps  to  unmask  tlie  selfishness 
of  the  suffering  patriarch,  and  aids  to  lead  him  into  a 
higher  light. 

15o 


The  Filihu  s|)eeclies,  especially  chapters  3<3,  37.  had 
admirably  led  np  to  tliis  part  of  the  wonderful  poem, 
even  tho  Peake,  et  al.  maintain  tliat  chapter  38  should 
follow  cliapter  36.  God's  voice  had  been  heard  in  the 
roaring  of  thunder.  Nothing  but  atmospheric  phenomena 
had  been  discerned.  Now,  however,  Jehovah  speaks  in 
an  audible  tone,  not  in  a  gentle  breeze  as  to  Klijah  (I  K. 
19: 11-12),  but  in  a  storm. 

"Jehovah  even  wlien  condescending  to  speak  with 
men,  must  veil  Himself  in  the  storm-cloud,  in  whi(^h  He 
descends  and  a|)])roaches  the  earth.  Even,  when  He  is 
nearest  to  its,  clouds  and  darkness  are  round  about  Him. 
His  revelation  of  Himself  to  Job,  at  least,  was  partly  to 
rebuke  him,  for  he  had  sinned  against  His  majesty,  and 
He  veils  Himself  in  terrors"  (Davidson,  Job,  p.  2(51 ). 

Jehovah's  appearance  does  not  at  once  liberate  the 
sutfering  ser\'ant.  The  friends  had  led  him  thru  deep 
paths,  yet  in  his  best  moments  his  faith  had  conquered 
his  own  sentiments.  Yet  Job  had  not  been  free  from  sin. 
He  had  charged  the  Almighty  with  prejudice  and 
doubted  his  moral  government.  Job  nmst  suffer  until 
he  is  conquered;  until  he  finds  himself  seeking  pardon, 
instead  of  redress.  In  the  highest  revelation  his  concep- 
tions change  and  finding  a  greater  vision,  his  soul  enters 
into  rest.  He  had  declared  that  if  God  would  only  speak, 
he  would  stand  acquitted  (cl.  23:  5;  13:  3). 

When  seing  his  cherished  hope  realized.  Job  finds 
himself  not  as  easily  vindicated  as  lie  had  anticipated. 
Pressed  by  i)ain  and  by  the  false  accusation  of  the 
friends,  he  had  said  things  which  were  subject  to  re- 
proval,  and  when  he  meets  God  these  must  be  corrected. 
He  had  darkened  "counsel"  by  criticising  the  moral 
government,  and  "spoken  words  without  understand- 
ing". He  is,  therefore,  called  to  account.  The  best  in 
him  may  speak,  if  it  is  able  to  do  so.     God  urges  him  to 


prepare  for  the  contest.  He  coniiiiaiids  liiiii  to  gird  up 
his  loins  like  a  man.  (Jod  challeriiies  him,  becanse  he  ha<l 
thoniilit  to  he  ii\)\v  to  win  hy  debate  (Calvin): 

"For  I  will  demand  of  tliee. 

And  declare  tlion  luilo  me"  (38:1-3). 

God  does  not  take  dob  to  the  invisible,  nnseen,  spirit- 
ual world,  bnt  to  thiniis  which  his  natnral  eye  may  see 
or  understand  at  least  to  a  large  extent ;  at  the  same  time 
revealing  its  deep  mysteries  and  laying  bare  the  under- 
lying wisdom,  majesty,  power  and  goodness  of  Jehovah. 

1.  The  creation  of  the  world  is  alhided  to.  AVhere 
was  Job  when  its  foundations  were  laid,  its  size  deter- 
mined, its  foundations  fastened,  its  corner  stone  laid! 
There  were  creatures  then;  the  morning  stars  delivered 
the  dedicatory  song;  the  sons  of  God  sliouted  for  joy,  but 
there  was  no  man  to  raise  his  voice  in  lionor  of  his  Maker 
(38:4-7). 

2.  The  formation  of  the  sea,  is  touched  upon.  The 
description  is  beautiful.  Continuing  the  question  to  as- 
certain what  power  was  back  of  all  these  things.  Job  is 
asked  to  name  Him,  who  built  the  walls  of  the  sea.  Was 
it  not  the  Almighty,  who  captured  the  rushing  streams 
as  they  gushed  out  of  the  earth  and  under  His  powerful 
control  ordered  their  courses  and  l)ri(lled  their  power 
and  shut  up  their  contents  and  made  tlieir  reservoirs 
with  gates  and  bars  to  hold  back  and  to  let  out!  As  the 
new  born  babe  needs  a  garment,  so  He  made  for  the  wild 
seas  the  garment  and  swaddling  band.  The  clouds  are 
the  former;  thick  clouds  of  darkness  the  latter.  What 
a  majestic  picture!  How  great  is  the  deep!  Was  it  not 
God  who  set  its  hedges  and  stayed  its  foaming  waves 
(38:8-11)? 

3.  The  dawn:  Job  is  asked  whether  he  had  any  con- 
trol over  the  break  of  day,  as  it  breaks  forth   along  the 

]  55 


whole  horizon,  acting  as  a  moral  agent  by  rnshing  the 
wicked  from  their  liiding  places,  leaving  its  linn  impres- 
sion, as  the  clay  pressed  nnder  the  seal;  making  all 
things  stand  forth  in  its  verdure  as  a  garment;  breaking 
the  dens  of  the  wicked  whose  "light"  is  darkness;  and 
breaking  the  arm  used  for  evil  intent  (38: 12-15). 

4.  The  netherworld:  The  deep  is  looked  into,  the 
springs  of  the  ocean  are  entered,  the  recesses  of  .  the 
sea  traversed,  but  not  by  Job.  Deeper  still,  Jehovah 
leads  His  servant,  and  asks  what  he  knows  of  death  and 
its  gates  and  of  the  shadow  of  the  earth.  All  this  must 
be  too  deep  for  Job.  It  is  bevond  his  apprehension 
(38:16,17). 

5.  The  surface  of  the  earth :  Light  and  darkness  are 
the  best  measures  by  which  to  measure  its  breadth. 
Where  is  their  boundaries  1  Has  Job  had  access  to  these  f 
Has  Job  learned  the  local  habitation  of  light  and  dark- 
ness and  led  them  to  their  homes!  Yes,  (ironically  of 
course).  Job  must  know,  for  he  was  then  born  and  his 
head  is  crowned  with  age.  It  proved  clearly  the  "folly 
of  Job's  daring  assumi3tion"  (38: 18-21). 

6.  Snow  and  ice:  They  are  thought  of  as  treasures 
laid  up,  and  accessable  to  the  Almighty  as  instruments 
of  war  to  cause  a  halt  in  the  figlic  and  a  disaster  in  the 
enemy's  camp.  Did  Job  ever  soar  so  high  as  to  see  these 
hidden  forces  by  which  God  is  able  to  destroy  a  large 
army,  since  they  are  considered  as  ministers  of  the 
divine  vengeance  (Ex.  9:18-29;  Josh.  10:11;  Ps.  18:12, 
33;  78:47,48;  105:32;  Isa.  30:30;  32:19;  Ez.  13:11; 
Hag.  2:17;  Rev.  7:7;  11:19;  16:21),  (38:22,  23). 

7.  Job  is  now  asked,  whether  he  can  explain  the 
workings  of  God  in  nature ;  e.  g.  how  light  is  distributed, 
and  the  wind  managed.  Who  has  cleft  the  rocks,  dug 
the  gullies,  made  the  depressions  where  the  wady  is? 
Who  hath  paved  the  way  of  space  for  the  course  of  light- 

15G 


ning?  Who  brings  rain  upon  tlie  uninhabited  districts 
and  fertility  to  tlie  waste  phices?  To  what  source  do 
rain  and  hail  and  ice  owe  their  existence?  To  all  these 
questions,  Job  must  answer:  ''Not  I"  (38:  24^33). 

9.  Clouds  and  storms:  Can  Job  dictate  to  the  clouds 
and  bring  them  to  obey  his  orders?  Will  they  bring 
water  at  his  bidding?  Has  he  power  to  call  the  lightning 
at  his  will?  What  person  among  mortals  possesses  such 
powers,  and  what  mind  such  intelligence?  Who  can 
empty  the  bottles  of  heaven  or  number  the  clouds  ?  Can 
Job?     Ah,  nay,  he  cannot  (38:  34-38). 


157 


NINTH  CHAPTER  (Continued). 

Jehovah  Speeches. 

b.    Ten  Illustrations  from  the  Animal  World. 

Job  38:39-39:30. 

Illustrations  drawn  from  the  variety  of  God's  ])rovi- 
deuce  over  the  animal  world. 

Turnino-  from  the  oreatness  of  God  in  inanimate 
nature,  the  author  considers  the  wild  roaming  animals. 
''The  strain  of  discourse  passes  from  the  inanimate  crea- 
tion to  the  animate:  from  the  heavenly  bodies  and  atmos- 
pheric agencies  to  beasts  of  field,  and  forest,  of  laud  and 
water;  to  treat  of  their  instincts  and  capabilities,  and  of 
the  provision  which  their  great  Creator  has  uuide  for 
their  subsistance  and  well-being.  This  discourse  has  less 
sublimity  and  grandeur  than  the  pi-eceding.  Yet  care- 
fully considered,  it  is  scarcely  less  rich  in  displaying  the 
wisdom  and  beneficence  of  tlie  Creator"  (Cowles,  p. 
L>07). 

The  following  ten  cases  are  mentioned:  1.  lion;  2. 
raven;  3.  wild-goat;  4.  hinds;  5.  wild  ass;  G.  wild  ox;  7. 
the  ostrich;  8.  war-liorse;  9.  the  hawk,  and  10.  the  eagle. 

1.  AYlio  tends  the  king  of  the  forest  with  her  young 
— the  lioness  and  her  cubs?  Does  Job  traverse  the  plains 
in  search  of  their  food,  while  they  lie  waiting  in  their 
den?  "'Far  from  it;  he  would  sooner  slay  the  robber  of 
the  herd,    than  drive  its  prey  into  its  clutches".      The 

159 


lion  with  its  strength  and  vigility  is  nevertheless  de- 
pendent npon  God's  kind  providence  (38:  39,  40). 

2.  The  insignificant  raven,  who  takes  care  of  it,  and 
its  yonng  that  cry  for  food?  Let  the  Psalmist  answer: 
"He  giveth  to  the  beast  his  food,  and  to  the  yonng 
ravens  which  cry"  (Ps.  147:9).  Hear  the  Master 
answer:  "Consider  the  ravens,  that  they  sow  not, 
neither  reap;  which  have  no  store  chamber  nor  barn;  and 
God  feedeth  them;  of  how  much  more  value  are  ve  than 
the  birds"  (38:41). 

Perhaps  it  was  consolation  to  the  suffering  jDatriarch 
to  learn  that  if  God  would  answer  the  cry  of  the  young 
ravens,  he  would  also  hear  his  voice. 

3  and  4.  The  goats  and  hinds  are  jointly  considered. 
Their  course  of  life  is  beyond  the  access  of  Job.  They 
bring  forth,  and  rid  themselves  liastih"  of  their  young, 
which  are  robust  and  strong  and  soon  able  to  take  care 
of  themselves.  These  wild  creatures  which  live  in  the 
rocks,  where  food  is  scarce  are  provided  for  bv  the  Al- 
mighty (39: 1-4) 

5.  The  wild  ass  is  contrasted  with  the  tame  one.  The 
former  is  unbound  by  halters  and  ropes;  he  lives  not  in 
the  stalls  or  pastures;  but  in  the  barren  wilderness  ,^nd 
by  the  salt  land.  He  scorneth  the  tumult  of  the  city  and 
the  shoutings  of  the  driver,  to  which  his  tame  brother  is 
subject.  Who  giveth  him  this  great  liberty,  and  maketh 
provision  for  him  in  these  barren  places,  if  not  the  Lord 
(39:5-8)? 

6.  The  wild  ox  as  contrasted  with  the  domestic  ox, 
is  unwilling  to  pull,  altho  he  has  the  strength;  he  is  not 
at  home  at  the  crib,  for  he  cannot  understand  its  useful- 
ness. If  harnessed,  he  will  not  follow  the  furrow,  nor 
work  in  the  field.  He  cannot  be  trusted  like  the  tame 
one.  No  one  will  put  him  to  his  work,  for  it  is  known 
beforehand   that   his    service   will  not  be  trusted.    Jol) 

1(30 


must  learn  tliat  tliiis  (Jod  lias  ordained  contrasts,  tlie  why 
and  wlierel'ore,  remainini*'  a  mystery  to  man  (.'>!):  i)-12). 

7.  The  ostrich  has  wings  and  pinions  of  unusual 
swiftness  and  is  also  endowed  with  feathers  which  would 
make  brooding  very  easy  and  good.  Yet  she  lays  her 
eggs  in  the  dust,  and  leaves  them  to  their  own  fate  where 
accidently  the  foot  of  man  or  the  tram])le  of  wihl  beast 
may  crush  them.  She  is  void  of  maternal  love  and  care. 
God  has  not  given  her  this  instinct,  possessed  by  nearly 
all  kinds  of  animals,  yet  she  has  swiftness  of  feet,  to 
scorn  the  horse  and  she  can  only  be  overcome  by  driving 
her  against  the  wind. 

This  striking  passage  shows  to  Job  the  diversity  of 
God's  power  who  sees  tit  "to  create  a  bird  wonderfully 
endowed  with  swiftness,  to  escape  her  enemies,  yet  so 
foolish  as  to  leave  her  young  at  the  mercy  of  everv  hos- 
tile foot"  (Genung,  p.  334),  (39:13-18). 

8.  Ready  for  battle,  the  war-horse,  with  his  long- 
mane  and  limber  muscles,  so  that  he  resembles  the 
locusts,  is  next  described.  The  glory  of  his  snorting  is 
terrible.  He  is  restless,  determined  to  go  on,  has  no  fear 
of  arms  or  sword.  Upon  his  back  rideth  the  soldier, 
arrayed  with  implements  of  war,  which  excites  him.  The 
war-cry,  is  his  joy.  He  raiseth  his  head;  his  tail  i)rojects; 
his  mane  fans  the  air.  Tlie  trumpet  makes  him  dance; 
he  is  ready  for  battle.  It  is  a  beautiful  description  of 
the  Arabian  war-horse.  Who  has  given  such  instincts 
to  the  horse.  Job  or  God  (39: 19-25)  ? 

9.  The  hawk  by  natural  instinct,  like  the  duck  and 
goose,  seeks  his  home  in  milder  climate  before  the  cold 
sets  in.  Job  has  no  part  in  the  wisdom  with  which  the 
hawk  is  endowed  (39:  26). 

10.  The  eagle  flietli  heights  beyond  the  reach  of 
man.  He  buildeth  his  nest  upon  dizzy  crags  and  maketli 
his  home  beyond  the  reacli  of  man.  From  thence  his  view 

161 


is  nnobstrueted  and  lie  can  wateli  the  battle  field  below 
and  blood,  his  chief  delight.  P]ven  the  young  by  natural 
instinct  suck  up  blood.  Who  givetli  these  fowls  their 
instinct  of  home  and  food?     Did  Job? 

What  reason  was  there,  therefore,  for  Job  to  adjudge 
God  of  unkindness,  who  was  so  compassionate  to  the  in- 
ferior creatures,  and  took  such  a  tender  care  of  them;  or 
to  boast  of  himself,  and  his  own  good  deeds  before  God, 
which  were  nothing  to  the  divine  mercies  (cl.  Matt. 
Henr\^,  opening  of  C.  39). 


162 


NINTH  CHAPTER  (Continued). 


Jehovah  Speeches. 

c.     Job  Overcome;  the  Higher  Visions. 

Job  40-42:  6. 

To  bring  the  matter  to  an  issue,  before  proceeding 
any  further,  Jehovah,  calls  Job  to  account.  After  giving 
some  nineteen  illustrations  from  the  atmosplierical  and 
terrestrial  ])lienomena  and  from  the  animal  world  to 
show  Job  his  ignorance  of  the  providence  of  God  over 
natural  things,  "lie  clintches  the  nail  with  one  demand 
more,  which  stands  by  itself  here  as  the  application 
of  the  whole.  It  would  seem,  (}od  paused  a  while  as 
Elihu  had  done,  to  give  Job  time  to  reply,  or  to  deliber- 
ate on  what  God  had  said;  but.  Job  was  in  such  confu- 
sion, that  he  remained  silent  and  therefore,  God  here  put 
him  upon  replying"  (Matth.  Plenry,  in  loco). 

Job  is  forced  to  come  forth  from  his  place  of  retreat, 
altho  hushed  to  silence  by  a  guilty  conscience,  and  un- 
able to  meet  Jehovah  in  His  powerful  dis])lay  of  His 
kindness.  Job  must  answer.  Having  longed  for  an  inter- 
view with  God,  he  should  now  do,  as  he  claimed  he  would. 

But,  since  Job  had  made  that  statement,  things  had 
changed  in  his  mind.  Thinking  to  win  by  the  magnitude 
of  his  wisdom,  as  he  had  once  won  out  over  his  friends, 
he  cannot  now.  FJiliu  had  paved  the  way.  Job  had  not 
refuted  Elihu,  altho  he  had  been  requested  to  do  so.  A 
greater  conce])tion  of  God  had  caused  him  to  remain 
silent.    He  had  come  to  see  thru  new  eyes.    But  Jehoval; 

1G3 


will  not  let  the  matter  pass   by   unnoticed.     AYhen   He 
speaks,  who  can  keep  silent  (40: 1,  2)  ? 

Job  has  already  learned  the  lesson  in  part.  He  comes 
forth  no  more  with  words,  displaying-  mighty  deeds  and 
powerful  words.  He  rests  his  case  with  God,  and  hopes 
for  mercy.  He  humbly  confesses  his  inferiority  to  God, 
and  finds  no  words  to  form  an  adequate  answer.  He 
knows  too  well,  that  the  voice  of  God  has  spoken  truth. 
Truth  is  a  stubborn  tliino;.  Job  had  learned  it.  He  can- 
not now  in  the  presence  of  the  Almighty,  speak.  Hence, 
he  is  resolved  to  lay  liis  hand  upon  his  mouth.  He  humbly 
bows  before  the  Father's  love  (40:  3-5). 

Jehovah's  Second  Discourse  (40:  6-42:  6). 

"The  second  discourse  of  Jehovah  (40:  6-42:  6)  is  in- 
tended to  supply  what  is  still  lacking,  as  to  this  point, 
to  constrain  Job  fully  to  recognize  the  justice  of  God  in 
all  that  He  does,  and  in  this  way  to  vanquish,  the  last 
remainder  of  pride  and  presumption  in  his  heart.  It 
accomplishes  this  end  by  a  twofold  method.  First,  by 
the  deductive  method,  of  severely  censuring  the  doubt 
which  Job  had  uttered  as  to  the  divine  justice;  and  by 
vindicating  God's  sole  and  exclusive  claim  to  the  ])ower 
requisite  for  exercising  sovereignty  over  the  universe 
(40:6-14).  Next  by  the  indirect  method  of  attacking 
his  pride,  thru  a  lengthened  descrii)tion  of  two  proud 
monster-beasts,  mighty  creations  of  God's  hand,  which 
after  all  the  amazing  wonder  which  their  gigantic  power 
calls  forth,  are  nevertheless  only  instruments  in  the  hand 
of  the  Almighty  and  must  submit,  if  not  to  tlie  M'ill  of 
man,  at  least  to  the  will  of  God,  who  crushes  all  tyran- 
nous pride"  (40: 15-41:  26— cl.  Lange-Schaff,  p.  618). 

Job  is  rebuked  by  Jehovah  because  of  his  silence.  His 
presumption  that  God  did  him  injustice  is  laid  bare  as  a 
falsehood.     God   challenges   Job  again,  similar  to  what 

1(J4 


Jlc  (lid  ill  the  lirst  speech.  ( )iit  of  the  whirlwind  He  yet 
si)eaks,  thereby  showing-  His  majesty  and  divine  veilin"-. 
He  calls  him  once  more  to  answer  PTim  and  reciiiests  liim 
to  ])rei)are  for  the  coiiHict.  There  must  be  a  re))Iy  this 
time,  whether  Job  wishes  to  i>ive  one  or  not.  -Job  mnst 
meet  his  Maker,  He  mnst  exonerate  (Jod's  Justice,  wliich 
he  had  subjected  to  criticism.  He  must  declare  the  jus- 
tice of  God,  which  altlio  implied  in  His  lirst  s))eech  (38: 
1o-15),  yet  had  not  been  exi)licitly  stated. 

Will  Jol)  dare  to  nullify  the  divine  justice  and  con- 
demn the  divine  bar  to  liberate  himself?  Has  he  an  arm 
equal  to  that  of  the  Almiiihty,  and  can  he  si)eak  as  the 
voice  of  God  ((i-9)  '! 

If  so,  Jeliovah  ironically  proceeds,  Job  must  have 
divine  attributes,  and  claim  for  himself,  divine  power. 
He  mnst  put  on  dignity  and  honor,  majesty  and  power. 
The  inconceivable  and  imjiossible,  must  take  place.  Job 
mnst  be  like  God.  Then  he  can  do  as  he  wishes;  then  he 
is  able  to  allow  his  jjowers  to  flow  and  abase  the  proud 
and  stamp  out  the  wicked.  If  Job  can  do  these  things, 
Jehovah  will  vindicate  him  and  Job  will  be  able  to  stand 
on  his  own  righteousness.  But,  this  is  the  im])ossible. 
Job's  right  cannot  save  him  (10-14). 

To  show  Job,  that  his  own  righteousness  cannot  save 
him  and  to  convince  him  that  he  is  incom]ietent  to  rule 
over  men  and  so  vindicate  his  self-righteousness,  Jeho- 
vah shows  the  great  i)Owerful  monster,  "Behemoth" 
(marginal  reading,  hi])i)Oi)otamus).  If  Jol)  had  ])ower 
over  the  universe  and  over  man,  let  him  show  his  ])ower 
over  nature.  Behold  this  monster,  whatever  it  may  have 
been  (mammoth,  i-hinoceros,  hip))oj)otamus),  which 
laughs  at  the  action  of  men.  Yet  it  is  created  as  well  as 
Job  is.  This  monster  eats  grass  like  an  ox;  he  is  a 
"graminivorous",  with  strength  in  his  loins,  muscles  in 
his  belly,  with  a  heavy  tail,  with  powerfully  built  sinews 

1G5 


knit  together,  with  monstrous  limbs  and  powerful  bones, 
tlie  king  of  the  animal  creation.  God  has  endowed  him 
with  his  weapon,  wherewith  he  claims  his  prey.  He 
roams  the  mountains,  sheltereth  beneath  the  trees,  treni- 
bleth  not  for  floods.  Indeed  a  giant!  How  can  any  man 
take  him,  when  he  is  watching  or  pierce  his  nostrils  or 
entrap  him  in  a  snare?  It  is  an  impossibility.  The  ani- 
mal is  beyond  Job's  power  (40: 15-24). 

The  other  monster  to  wliich  reference  is  made,  is 
called  "Leviathan"  (crocodile,  marginal  reading).  Like 
the  Behemoth,  this  monster  is  foreign  to  Palestine.  Per- 
haps his  original  home  was  Egypt.  He  is  also  a  giant. 
Can  he  be  caught  by  hook,  or  net,  or  spear?  Let  Job  try 
and  be  convinced  of  his  powers.  This  giant  is  not  persu- 
aded by  words,  or  tamed  like  a  bird  or  bound  like  a  serv- 
ant, or  sold  on  the  market,  nor  shot  thru  with  arrows, 
nor  pierced  with  harpoons.  He  who  meets  him  in  battle, 
will  never  be  able  to  try  it  again.  It  will  be  the  last  of 
him.  He  is  too  much  for  the  power  of  man.  He  who 
attacks  him  does  so,  foolishly.  None  dare  stir  him  uj^, 
nor  can  any  stand  before  him.  "If  none  dare  to  stir  up 
this  creature  which  God  has  made,  who  will  stand  before 
God  who  created  him,  or  venture  to  contend  with  him. .  . 
As  none  dare  to  contend  with  God,  so  none  have  any 
ground  of  contention  with  Him.  None  hath  given  aught 
to  God,  so  as  to  have  a  claim  against  Him,  for  all  this 
under  the  heavens  are  His"  (Davidson,  Job,  p.  282).  It 
is  a  futile  attempt  to  strive  with  such  a  Being.  Espe- 
cially, because  God  is  never  guilty;  because  He  is  under 
obligations  to  none.  Job  had  complained  that  his  right 
had  been  inverted,  but  what  right  did  Job  have  over 
against  Jehovah?  Did  He  not  give  all?  Is  not  every- 
thing dependent  upon  Him?  The  application  falls  in  the 
middle  of  the  speech,  as  appeared  before  in  one  of  the 
other  addresses  (C.  31:.')5-37).    Jeliovah  does  it  so  pow- 

lliU 


erfiilly  that  it  is  not  necessary  to  do  it  at  the  end  any 
more  (el.  Renkenia,  ]).  2SS)   (41:  1-11). 

The  powerful  monster  is  fully  described,  and  a  cor- 
respondini^-  animal  has  been  hard  to  find.  J I  is  frame  and 
streni^th  are  alluded  to.  ilis  meml)ers  are  desei'ibed  with 
^reat  eare.  His  face  is  first  of  all  described.  Who  can 
uncover  his  outer  i>arment  (mari>inal  rendering',  v.  1.')), 
i.  e.  the  part  which  covers  the  teeth  and  lai)s  over?  What 
man  dare  follow  the  example  of  some  little  birds  wdiich 
go  in  the  mouth  and  gather  insects  out  of  it  (cl.  Sjcliaff- 
Lange,  p.  823) !  Who  can  open  the  doors  of  his  face, 
i.  e.  his  month?  Everybody  has  respect  for  his  teeth 
and  people  stand  at  a  distance  (12-14). 

Secondly,  the  strength  of  his  scales  are  weighed.  It 
is  claimed  that  he  has  seventeen  rows.  These  are  his 
shield.  Tliev  are  held  as  if  thev  were  riveted  together 
(15-17). 

Thirdly,  the  power  of  his  breath  is  described.  "The 
animal  is  said  to  inflate  itself,  as  it  lies  basking  in  the 
sun  and  then  force  the  heated  breath  thru  its  nostrils, 
which  in  the  vSun  appears  as  a  stream  of  light"  (David- 
son, Job,  p.  284),  (18-21). 

Fourthly,  his  muscles  are  spoken  of.  They  are  well 
develo})ed,  hard  as  a  stone,  firmly  built,  so  that  he  is  a 
terror  to  everyone.  He  is  so  built,  that  men  fear  him. 
Even  the  most  courageous  takes  to  his  heels  at  his  ap- 
proach. AVhy?  because  no  sword,  nor  si)ear,  nor  dart, 
nor  point-shaft,  can  reach  him.  Iron  is  warded  off  by  his 
scales;  brass  is  like  rotten  wood;  he  minds  not  the  arrow 
and  the  sling  makes  no  impression.  Clubs  are  as  chaff 
and  the  javelin  has  no  effect  upon  him.  Xo  human 
weapon  can  ])ierce  his  armor  (22-29). 

Fifthly,  his  lower  part  is  described.  It  is  comi)ared 
with  sharp  ])ot-sherds,  so  that  he  leaves  "his  foot 
prints"  u])on  the  mire  as  he  moves  along  (30). 

IL'7 


Sixtly,  his  power  displayed  in  the  water,  is  shown. 
He  leaves  his  traces  in  the  sea.  Foam  and  scnni  follow 
his  trail.  Great  sea-monster,  he  fearless,  feared  by  all 
(31-34) ! 

After  sneli  a  ])owerful  description  of  the  forces  of  God 
and  of  His  love,  Job  comes  to  insight  of  the  great  secrets 
of  life.  Jeliovah  has  overwhelmed  him.  His  troubled 
soul,  is  now  anxious  to  come  into  closer  union  with 
Jehovah.  Job  conies  to  better  things.  Without  any  hope 
of  reward,  the  sufferer  bows  before  the  greater  rule  and 
goodness.  He  sees  that  the  Lord  can  do  all  things,  and 
he  confesses  that  His  purpose  is  the  determinating  factor 
of  man's  life.  The  sovereignty  of  God,  stands  unchal- 
lenged. Job  humbly  worships  it.  Come  what  may,  God's 
will  stands  supreme,  to  whom  every  sufferer  must 
submit. 

He  now  sees  how  wrongly  he  has  accused  God.  He 
now  confesses  that  he  has  passed  judgment  without 
knowing  its  issues.  He  now  prays,  just  as  Saul  of  Tar- 
sus, when  en-route  to  Damascus,  where  he  met  Jesus, 
whom  he  persecuted.  New  visions  are  his  delight.  New 
thoughts  have  been  l)orn  in  his  heart.  A  new  world  view 
has  dawned  upon  him.  He  recognizes  things  w^hich  he 
liad  never  seen  before. 

And  now  he  comes,  deeply  humbled.  No  more  con- 
cerned with  God's  providence.  Pie  knows  it  must  be 
good;  yea  it  is  good.  He  comes  now  with  a  burdened 
heart  and  a  contrite  spirit.  He  repents  in  dust  and  ashes. 
Not  hidden  in  his  own  bosom,  but  in  the  bosom  of  a 
Father's  love.  Job  finds  rest.  Job  sees  a  Father's  heart 
in  which  he  enters  into  rest.  Viewed  from  the  other  side, 
from  God's  side.  Job  now  understands,  and  his  troubles 
wane,  like  the  night  at  the  break  of  day.  He  enters  upon 
a  new  era.  He  lives  in  a  higher  life.  He  sees  a  greater 
God.     He  entertains  better  concei)tions  of  God  and  man. 

IGS 


JOB'S  RESTORATION. 


Epilogue. 
42:.  7-17. 

Job  beiiii;-  t'orreeted,  the  sublime  majesty  disappears. 
The  friends,  altho  silenced  by  Job  and  reproved  by 
Elihn,  must  of  necessity  recei\'e  correction  from  tlie 
courts  higher,  than  man. 

Jehovah  directs  His  instruction  to  Eliphaz,  the  Tem- 
anite,  the  first  si)eaker  of  every  cycle,  and  thru  him  to 
all  the  tliree  friends.  Jehovah  sides  in  with  Eliliu,  and 
jn'oclaims  that  His  wrath  is  kindled  at  their  behavior. 
They  are  commanded  to  make  retribution.  They  must 
offer  up  for  themselves  a  burnt  offering  "consisting  of 
seven  bullocks  and  seven  rams".  Job  is  reiiuested  to 
intercede  in  tlieir  behalf  and  it  is  promised  that  his 
action  will  be  heard  (7,  8). 

Obeying  the  divine  dictum,  tlie  offerings  are  brought 
and  the  restoration  of  the  friends  folh)ws.  No  mention 
is  made  of  Eliliu.  This  fact  must  be  looked  upon  as  im- 
portant. He  must  have  been,  as  lie  iiailed  himself  to  be: 
God's  spokesman  (9). 

The  restoration  of  Job  and  his  friends  being  accom- 
plished, prosperity  follows  the  way  of  Job.  Society  re- 
ceives him  again;  his  loved  ones  attend  him;  his  friends 
express  their  condolence;  his  wealth  becomes  great;  cliil- 
dren  are  added  to  his  home  to  bless  it.  One  hundred 
forty  years  the  patriarcli  is  yet  permitted  to  live.  Four 
generations  he  is  yet  permitted  to  see  of  his  own  descend- 
ants.    He  dies  being  old  and  full  of  years. 

109 


SECTION  III. 


THE  RELATIVE  VALUE  OF  THE  SOLUTIONS 

OFFERED. 

Chapter  10.     Suffering  and  Saintsliip  (Prologue). 
Chapter  11.     Suffering  and  Sinfulness  (Friends). 
Chapter  12.     Suffering  and  Suffering  (Job). 
Chapter  13.     Suff'ering  and  Chastisement  (Elihu). 
Chapter    14.      Suffering      and       Surrender       (Jehovah 

Speeches). 
Chapter  15.     Suffering  and  Divine  Sovereignty  (Whole 

Book  of  Job). 


171 


TENTH  CHAPTER. 


Suffering  and  Friendship. 
(Prologue.) 


173 


''Blessed  is  the  man  that 
endureth  temptation,  for  when  he 
has  been  approved  (tried),  he  shall 
receive  the  crown  of  life,  which 
the  Lord  promised  to  them  that  love 
Him". 

James  (1: 12). 

"Deliver  ns  from  evil  (evil-one)". 

Jesus  (Matt.  6.13). 


174 


TENTH  CHAPTER. 


Suffering  and  Saintship. 
(Prologue.) 

With  the  material  before  us,  it  now  seems  proper  to 
differentiate  and  correlate  or  extricate,  as  the  case  may 
be,  the  various  views  i)resented,  in  order  to  determine, 
if  possible,  the  reason  why  good  men  suffer,  and  unfold 
a  plan  tenable,  under  which  the  great  sufferer  enters  into 
rest.  The  task  is  more  difficult  than  may  be  appa- 
rent. A  stream  has  many  tributaries  and  various  sources 
feeding  it.  Beyond  the  thought  of  mankind  in  general 
and  Job  in  i)articuhir.  unseen  forces  are  found  operating 
upon  our  surroundings  and  lives;  some  of  these  are  kind, 
others,  unkind;  some  bring  weal,  others  woe;  some  bring 
prosperity,  others  adversity.  With  these  hidden  forces 
our  subject  is  closely  allied.  Furthermore,  it  must  be 
remembered  that  many  thoughts  are  brought  to  light 
and  many  facts  unfolded  which  must  be  held  in  tlie  back- 
ground, less  too  many  trees  hide  the  mountain. 

Treating  the  material  in  its  chronological  order,  we 
find  ourselves  face  to  face  with  the  prologue,  and  conse- 
quently with  Satan's  theory  of  saintship.  He  maintained 
that  Job's  religion  rested  upon  hypocrisy.  The  faith  of 
the  perfect  and  upright  man  of  Uz  is  impeached  at  the 
instance  of  Satan,  the  adversary,  who  enters  the  train 
of  the  Most  High,  as  the  sons  of  God  make  obeisance  to 
their  King.  His  mind  being  arrested  to  Job's  behavior, 
the  adversary  brings  accusation  against  the  greatest  of 

175 


tlie  sons  of  tlie  East.  The  eliarge  preferred  is  tliat  Job 
is  good,  because  he  is  blessed.  Job  is  rewarded  for  a 
good  conduct.  He  worships  for  selfish  interests.  The 
stream  flows  his  way.  He  has  no  hills  to  climb,  no  obsta- 
cles to  remove,  no  mountains  to  pass.  His  path  hath 
been  made  straight  and  roses  are  strewn  by  the  wayside. 
Goodness  has  fallen  upon  him,  as  the  dew^  from  heaven. 
Success  crowned  every  effort  of  his.  His  material  and 
domestic  weal  are  gauges  of  his  religious  life.  The  more 
he  receives  the  warmer  his  love  to  his  God,  the  higher 
the  temperature  of  faith.  If  a  halt  should  come  and  the 
divine  favors  would  cease  to  flow,  his  religion  would  dis- 
appear; it  would  go  down  as  the  quick-silver  in  a  barom- 
eter on  a  cold  wintry  e^'ening.  If  the  wheels  of  his  pros- 
perity were  blocked;  if  the  current  of  the  stream  of  life 
were  reversed  and  heavy  seas  and  disastrous  waves 
strike  his  bark;  if  prosperity  became  adversity,  weal 
were  changed  to  woe,  then  Job  would  renounce  his  God. 

Satan  attributes  Job's  juety  to  the  free  bestowal  of 
God's  blessings.  Job  is  religious,  in  so  far  only,  as  it 
serves  himself.  Hence  his  religion  was  none  other  but 
humanism;  in  the  truest  sense,  hypocrisy. 

This  was  an  awful  charge  to  make  against  one  whom 
heaven  had  declared  "perfect  and  upright".  It  was, 
therefore,  a  charge  against  God 's  own  testimony.  Many, 
therefore,  rightly  think,  that  in  its  last  analysis  not  Job 
the  righteous,  but  God  the  attestor  of  that  righteousness 
is  the  object  of  attack  by  the  pernicious  fiend  (cl.  Bav- 
inck  in  Renkema's  Introduction  to  Job,  Kuyper-Engelen 
Gods,  J.  M.  P.  Smith,  et  al.). 

Satan's  tlieory  is  to  be  tried.  Job  is  given  into  his 
hands,  evidently  with  a  twofold  intent — to  test  the  saint- 
ship  in  Job,  and  to  unmask  Satan  as  a  falsifier. 

The  pestiferous  enemy  gladdened  with  his  o})por- 
tunity,  hastens  to  execute  his  extra-liberty.     Helplessly 

17(3 


Job  stands  over  against  the  gigantic  foe,  as  lie  deprives 
Job  of  all  bis  enormous  possessions  and  of  bis  ten  ebil- 
dren.  Tbe  calamity  was  an  awful  blow  to  Job  the  Great. 
Yet  it  did  not  make  Job  an  atheist,  as  Satan  had  claimed 
it  would.  On  the  contrary,  it  makes  Job  the  hero  of  faith. 
He  stands  worshipping  his  God,  amid  his  deep  sorrow. 
He  climbs  to  one  of  faith's  highest  peaks,  as  he  cries  out: 
"Jehovah  gave,  and  Jehovah  hath  taken  away;  blessed 
be  the  Name  of  Jehovah". 

Unwilling  to  own  defeat,  Satan  the  Cruel,  seeks  per- 
mission to  impair  Job's  health.  Closer  he  could  not 
come.  God  hedges  his  servant  from  complete  destruc- 
tion. But,  this  was  as  near  as  any  care  to  have  it.  Satan 
chooses  that  awful  disease  which  brands  Job  as  an  out- 
cast of  civilization.  On  yonder  ash-mound,  without  the 
city  walls,  he  sits,  nursing  his  sores  with  a  potsherd,  a 
disgrace  to  all  mankind,  mocked  by  all  who  passed  that 
way,  entertaining  an  inevitable  end. 

And  Job's  wife,  accepts  Satan's  theory.  Prosperity 
gone,  and  affliction  his  lot,  she  urges  him  to  curse  God 
and  die.  If  Satan's  tlieor}^  were  true,  Job  had  better  fol- 
low the  advice  of  his  wife;  but  since  Job  knows  it  to  be 
wrong,  he  does  it  not.  The  sufferer  is  aware  of  a  provi- 
dence which  sends  both  good  and  evil,  and  he,  therefore 
rightly  repudiates  his  wife's  unbelief.  Job  had  outwit- 
ted Satan,  altho  he  was  not  aware  that  Satan  was  bring- 
ing this  upon  him,  thni  God's  pemiission.  Job  stood  the 
second  trial,  altho,  perhaps,  not  as  firm  as  the  first  one. 

The  battle  had  been  fought.  Satan's  word  undone, 
instead  of  Job's  faith.  Satan  has  not  shattered  Job's 
religion,  as  he  had  purposed;  but  he  did  shatter  his  own 
theory.  Job  worshipped  God,  tho  deprived  of  his  great 
interests  and  afflicted  with  a  disease,  supposedly  incur- 
able. Trying  to  unmask  Job  as  a  hypocrite,  Satan  stands 
guilty  of  falsehood,  before  God.      Come  what  may,   Job 

177 


shows,  as  he  later,  in  one  of  his  best  moments  declares: 
"Yet  shall  the  righteous  liold  on  his  way.  And  he  that 
hath  clean  hands  shall  wax  stronger  and  stronger" 
(17:  J)).  Satan  retreats,  at  least  seemingly,  since  he 
ap])ears  no  more  openly  npon  the  scene.  He  was  defeated; 
Job  had  won  out.  Unbelief  lost;  faith  triumphed.  False- 
hood was  placed  where  it  should  be — with  the  devil  and 
his  train;  religion  was  disclosed  as  a  possession  treas- 
ured far  beyond  personal  interests  or  earthly  treasures. 

There  was  no  other  way.  God's  word  is  true.  With 
Job's,  God's  integrity  had  been  challenged.  iBotli  the 
righteousness  of  Job  and  of  God  hung  in  the  balance.  If 
Job  was  declared  "perfect  and  upright"  by  God  Him- 
self, then  afflictions  of  no  type  could  alter  it.  Job  stood, 
as  do  all  the  children  of  the  Most  High,  in  God.  This 
was  his  stronghold;  hence  God  did  not  fail  him,  when  he 
needed  Him  most.  Satan's  attempt  to  overthrow  the 
foundation  of  the  righteous  was  futile.  His  theory  of 
saintship  wrong. 

And  this  |)rologue  tells  us  how  even,  when  suffering 
comes  in  abundant  ways,  faitli  holds  on  its  way.  Nothing 
can  sever  the  servant  of  God  from  the  love  of  God.  The 
impeachment  of  Job  becomes  the  impeachment  of  Satan 
instead.  Satan  is  unmasked  as  the  great  deceiver.  "He 
was  a  murderer  from  the  beginning",  says  Jesus,  "and 
standeth  not  in  the  truth,  because  there  is  no  truth  in 
him"  (John  8:44).  This  charge  which  Jesus  preferred 
against  Satan,  is  fully  seen  in  this  instance.  Hence,  it  is 
hard  to  see  how  modern  scholars  can  say  that  the  Satan 
is  not  the  Satan  of  later  times  (cl.  Watson,  Peake,  Cald- 
well, Biblical  World  Jan.  13,  p.  32,  et  al.  in  loco).  It  is 
true,  some  trace  these  sources  to  the  Arabic  jinn,  the 
Babylonian  Tianiat  (the  dragon-monster  of  the  abyss), 
the  demons  of  Persia,  the  evil  spirits  of  Egypt,  in  short 
the  evil  spirits  of  folklore,  and  maintain  that  since    the 

178 


article  is  here  used  (the  Satan),  that  the  personality  of 
8atan  was  only  a  coninion  name.  But  the  article  is  some- 
times used  with  an  api)ellative  (cl.  JIarper,  lleb.  Syntax, 
p.  1^1)  and  wliy  not  lieref 

But  be  that  as  it  may,  Satan  is  the  adversary.  This 
is  the  nu^anin^'  of  the  word;  one  who  opposes.  In  its 
general  terminoloi^y,  even  the  ang-el  of  Jehovah  carries 
this  name,  as  he  oi)})oses  Baalim  in  his  futile  attemi)t  to 
oppose  Israel  (Num.  22:  22).  The  descri])tion  given  here 
of  Satan,  however,  corresponds  to  the  N.  T.  description, 
and  one  cannot  heli),  but  feel  inclined  to  make  it  a 
proper  name  (cl.  Davis,  B.  D.,  art,  Satan  for  a  compara- 
tive study).  That  Satan  is  only  referred  to  in  a  few  texts 
in  the  ().  T.  need  not  cause  surprise.  The  noise  of  battle 
is  most  marked  when  two  opposing-  armies  meet.  The 
closer  one  moves  on  to  Golgotha,  the  greater,  the  role 
Satan  plays  (cl.  Kuyper,*  De  Engelen  Gods,  p.  208). 

It  is  a  fact  that  Satan  does  the  evil  and  that  God  per- 
mits it.  He  is  not  co-equal,  nor  co-existent  w^ith  God, 
but  subordinate.  Davidson  calls  him  "the  minister  of 
God's  providence".  And  Green  says:  "It  is  Satan 
actually  exhibited  in  the  attitude  of  a  servant  of  God  and 
made  subservient  to  the  discipline  and  training  of  His 
i:>eople". 

Interesting  inferences  and  deductions  can  be  made 
from  this  incident.  God's  i)rovidence  rules  both  the  good 
and  evil.  Satan  is  dependent  of,  not  co-ordinate  with 
God.  He  is  the  archenemy  of  God  and  His  people.  He 
is  man's  chief  adversary.  As  Mi1t(m  ]»nts  it,  when  he 
makes  Satan  say: 

"To  do  ought  good,  never  will  be  our  task, 
But  ever  to  do  ill,  our  sole  delight, 

As  being  the  contrary  to  His  high  Will 
Whom  we  resist." 

179 


Majestic  and  sublime,  tlie  sovereignty  of  God  is  de- 
scribed. Heaven  (the  sons  of  God),  earth  (Job)  and  hell 
(Satan)  bow  before  His  adorable  Majesty.  And,  Satan, 
what  a  force  of  evil!  And  faith,  what  a  battle!  Yet,  how 
true  to  life! 

Here  then  is  a  problem  solved.  Satan's  theory  that 
there  is  no  disinterested  goodness,  falls  flat.  Job  shows 
the  world  for  all  time,  that  faith  is  not  conditioned  upon 
outward  prosperity.  Come  what  may,  the  darkest  mo- 
ments are  followed  by  the  greatest  light.  Perhaps  Job 
had  never  given  such  expressions  of  faith  before.  It  is 
only  when  we  are  tried,  that  we  know  our  own  strength. 
It  is  only  by  test  that  we  know  the  true  strength  of  our 
faith.  Times  of  persecution  have  always  given  the  most 
purified  church  and  the  loftiest  expressions  of  union  to 
God. 

True  religion  stands  above  every  personal  interest. 
The  interest  of  God,  beyond  any  personal  comfort.  The 
glory  of  God  stands  above  the  glory  of  man.  Job's  be- 
havior has  shown  to  all  ages,  that  prosperity  does  not 
necessarily  mean  religion.  In  adversities  faith  has  shown 
its  highest  peaks.  Therefore,  '*we  glory  in  tribulations" 
(Rom.  5:3),  and  are  "patient  in  tribulation"  (Rom. 
12:12),  (A.  v.). 

Loyalty  to  God,  is  man's  first  duty.  It  is  the  chief 
end  of  the  law.  "This  is  the  great  and  first  Command- 
ment" (Matt.  22:38),  (R.  V.).^  "Seek  ye  first  the  king- 
dom of  God  and  His  righteousness;  and  all  these  things 
shall  be  added  unto  you"  (Matth.  6:  33),  (A.  V.).  This 
is  what  Job  teaches  us.  His  sufferings  do  not  deter  him 
in  his  course;  "the  vain  efforts  of  Satan  to  induce  the 
patriarch  to  sin,  resulted  in  disciplining  his  character 
and  maturing  his  faith  in  God"  (Davis).  Holding  on, 
is  the  key-note.  It  is  no  trick  to  play  pilot  when  the  sea 
is  calm,  but  it  is  when  the  storm  rages,  and  the  billows 

ISO 


roll  and  the  foaminii'  sciiiii  eiidaiiLcer  the  ship.  Tt  is  easy 
to  play  the  roU'  of  a  Christian,  when  sunshine  falls  ])eau- 
tifiilly  ni)()n  our  pathway;  but  to  have  faith,  when  as  it 
seems  heaven  is  concealed  from  view,  when  the  mists  of 
doubt  and  unbelief  hover  low  over  us,  when  adversity 
comes  to  be  our  lot,  then  to  hold  on  our  ordained  way, 
that  is  faith.  That  is  just  what  Satan  said  was  impossi- 
ble; but  faith  shows  that  it  is  possible.  Suffering  for  the 
child  of  God  is,  as  Moulton  has  said,  "a  test  of  saintship, 
made  the  more  severe,  as  the  saintshi])  is  stronger  to 
endure ' '. 

For  Job,  such  a  test  was  harder,  since  he  had  not  the 
revelation  which  we  are  permitted  to  enjoy.  We  profit 
by  his  experience.  For  him,  there  was  only  one  answer 
to  the  problem.  God  is  absolute  sovereign  and  it  is  for 
him  to  accept  not  only  good,  but  also  evil  from  His  hand. 

For  us,  the  experience  of  Job  is  of  great  value.  We 
see  Satan  our  arch-foe  attempting  to  undo  the  very  foun- 
dations of  the  righteous,  if  he  but  could.  Job  resisted 
faithfully  the  assault.  Men  will  believe  and  do  believe 
in  God  and  liohl  to  Him  irrespective  of  external  rew^ard. 
Knowing  Job 's  experience  and  seeing  his  faith,  we,  who 
behold  thru  a  higher  revelation  which  has  come  to  us  in 
Jesus  Christ,  should  put  ourselves  in  readiness  for  meet- 
ing the  giant-foe.  Let  the  whole  armor  of  faith  be  put 
on.  Our  religious  motives  must  ever  and  anon  stand  for 
the  glory  of  God.  Piety  must  stand  above  sufferings; 
virtue  above  rewards.  And  in  the  dark  hours  when 
tem])tations  befall  us,  let  us  follow  tiie  man  of  ITz,  in 
showing  a  faith  firm  and  strong,  more  desired  than 
earthly  treasures  or  parental  ties  or  marital  love. 


181 


ELEVENTH  CHAPTER. 


Suffering  and  Sinfulness. 

Theory  of  the 
Friends. 


ISf 


"Brutus  hath  riv'd  my  heart: 
A  friend  should  bear  his  friends  intirmities, 
But  Brutus  makes  mine  greater  than  they  are". 

Shakespeare. 


184 


ELEVENTH  CHAPTER. 


Suffering"  and  Sinfulness. 
Theory  of  Friends. 

Unable  to  pierce  Job's  heart  with  his  venomous  darts 
and  so  disjoin  faith  in  God  ])y  willful  disguise  and  terrihr; 
blows,  Satan,  retorts  to  seemingly  less  drastic,  tho  in 
reality  quite  harsh  methods.  Job  had,  Avith  divine  aid, 
warded  off  successfully  that  false  accusation,  that  merce- 
nary motives  prompted  his  religious  activities.  Power- 
fully, the  enemy  had  attonpted  to  blackmail  him  as  a 
hypocrite;  amazingly.  Job  had  silenced  him.  Job  wor- 
shipped better,  spoke  firmer,  exercised  faith  stronger, 
after  the  assault. 

What  a  fixed  faith  in  God  came  forth,  when  Job  was 
tried!  How  he  clung  to  God,  tho  dee})ly  mouniing  his 
huge  possessions  and  loving  children!  What  a  solace 
and  inspiration  the  temptations  and  faith  of  Job  has 
been  to  the  afflicted  and  suffering  world  in  which  we 
live!  Dearer  than  earthly  treasures,  ])arental  affection 
and  marital  love  had  been  Job's  faith.  How  it  reminds 
of  the  saying  of  Jesus:  ''He  that  loveth  son  or  daughter 
more  than  me,  is  not  worthy  of  me.  And  he  that  doth 
not  take  his  cross  and  follow  me,  is  not  worthy  of  me" 
(Matth.  10:37b,  38).  Dearer  than  his  children  aud  his 
cross,  had  been  the  Almighty,  whose  service  he  sought, 
wliose  will  he  obeyed,  whose  providence  he  accepted. 

1S5 


Not  content  in  reducing  Job  to  such  dee])  Immilations, 
Satan  seeks  to  unlink  tlie  tie  that  bound  liim  to  God  by 
a  theory  in  vogue  in  Job's  time.  Satan  uses  every  avail- 
able metliod,  seeking  whom  he  may  devour.  Ho  had 
successfully  gained  entrance  into  Job's  wife's  heart. 
Yet  unsuccessfully  dethroned  the  Master.  He  now  seeks 
it  by  claiming  the  friends  as  his  champion,  tho  indi- 
rectly. The  theory  which  the  friends  uphold,  worked 
exactly  in  the  way  Satan  wished  to  have  it  done. 

Unmasked  as  a  pretender,  as  a  liar,  Satan  makes  no 
pretence  to  seek  divine  favors,  but  goes  on  his  secret 
course,  using  the  powers  available,  if  possible  to  crush 
Job's  faith.  Now  he  works  thru  the  three  friends,  who 
had  come  to  see  Job. 

Hailing  from  three  different  places,  the  friends  upon 
hearing  of  Job's  calamity,  mutually  agree  to  calm  the 
beating  heart  and  console  the  suffering  spirit  of  their 
friend  Job.  With  splendid  moti^'es  and  good  intent,  they 
hasten  to  the  deserted  habitation  without  the  city  gate, 
and  place  themselves  at  a  distance  of  Job.  Old  men  they 
were;  well  meaning;  pious  men;  religious  men;  friends 
they  were.  If  they  had  only  been  enemies;  if  they  had 
only  been  irreligious!     It  would  not  have  been  so  hard. 

The  friends  hail  from  one  school  of  thinking.  They 
have  a  common  theory  to  present;  hope  a  common  hope; 
speak  a  common  course  of  argument;  pass  a  common 
judgment  u])on  him.  whom  they  hail  as  their  friend;  once 
the  greatest  of  all  the  sons  of  the  East. 

The  friends  come  and  set  themselves  at  a  distance. 
Seven  long  days,  and  yet  no  word  to  say;  no  comfort  to 
utter;  no  consolation  to  give.  Why  had  they  come,  if  not 
to  cheer  and  greet,  to  love  and  be  loved!  Why  had  they 
changed  their  purpose?  Why  did  they  not  invert  their 
mission?  Ah,  they  are  Satan's  tools  to  aid  him  to  undo 
faith,  if  it  were  possible.     Friends,  they  purport  to  be; 

18G 


enemies  they  nre.  That  silence  was  enough  to  break  any 
man's  lieart.  If  they  liad  only  staid  home!  Wise  coun- 
sellors, tliey  are;  a  monojioly  of  wisdom  they  ])Ossess,  as 
,J()h  well  says  when  lie  ironically  attacks  tliem. 

Are  we  surprised,  that  Job  writhinii,'  in  pain  and 
bleedin,i>*  at  heart,  breaks  the  i^roans  with  a  passionate 
outburst,  cursiuii,  the  day  oi'  his  biiHi  and  the  niiiht  of 
conce])tion,  ])ref erring'  death  to  lifel'  AVliat  is  life  to  Job, 
wlien  his  most  intimale  friejids  will  not  s})eak,  whose 
presence  adds  "a  free  aggravation  to  Job's  intolerable 
woe"  (Green,  p.  112)?  Yet,  tho  Job's  cursing  of  his 
birth-day  is  apparent,  he  does  not  renounce  (lod,  as  Satan 
was  holding  to  hear  liim  do. 

When  .Job  si)eaks  in  agony  and  affliction,  the  friends 
are  ready  to  speak.  Filled  with  a  preconceived  theory, 
that  calamity  and  adversity  were  manifesto  of  sin,  a 
theory  current  in  the  Orient  (cl.  Hoekstra,  p.  2),  they  are 
ready,  not  to  console,  but  to  pass  judgment.  They  will 
debate  with  Job  at  this  hour  and  accept  the  affiraiative 
side  of  the  ])roposition:  Resolved,  that  Job  is  suifering 
because  he  is  guilty  of  some  great  crime.  Just  think  of 
it,  debate  with  a  friend  about  such  a  theme,  when  they 
have  known  him,  and  trusted  him  and  seen  his  ways 
among  men,  and  known  him  as  a  great  and  good  man 
(cl.  C.  4)!  Debate,  with  a  dying-  friend,  since  Job's  ill- 
ness was,  according  to  current  belief,  incurable!  What 
])astor  would  thus  shepherd  his  sheep,  in  the  last 
moment,  not  to  say  anything  about  a  wolf!  The  i)oet 
may  sing: 

''()  friendship!  of  all  things  the 

Most  rare,  and  therefore  most  rare,  because  most 

Excellent;  whose  comforts  in  misery 

Are  always  sweet,  and  whose  counsels  in 

Prosperity  are  ever  fortimate. " 

1S7 


But  for  Job,  friendship  brings  misery,  pain,  heartache, 
rebellion. 

The  friends  are  not  content  with  one  cycle,  l)nt  keep 
it  up  until  three  cycles  are  passed  (except  Zopliar,  who 
disappears  at  the  end  of  the  second),  lliey  keep  it  up, 
until  the  afflicted  servant  of  God  overthrows  their  argu- 
ments and  silences  them  to  speak  no  more,  because  they 
have  no  more  to  say. 

Eliphaz  takes  the  initiative.  Bildad  follows,  Zophar 
closes  the  cycles;  Job  replying  to  every  one  after  each 
has  spoken. 

Each  cycle  becomes  more  intense,  with  each  address 
the  breach  becomes  wider,  with  each  turn  t-lie  subject 
becomes  more  heart  ])iercing,  and  the  warmth  increases 
as  the  turns  multiply,  until  Job  is  openly  accused  by 
Eliphaz  of  gross  sins.  It  is  as  Peake  says:  "They  deal 
gently  with  him  at  first,  but  with  each  cycle  of  speeches, 
the  debate  grows  more  and  more  embittered"  (Suli'ering 
in  the  0.  T.,  p.  88). 

Trying  to  decii)lier  the  enigma  of  life,  and  harmoniz- 
ing the  suffering  of  a  righteous  j^erson  with  the  provi- 
dence of  God,  upon  a  death-bed!  The  word  picture  and 
scene  and  character  presentation  are  graphic,  at  times 
beautiful,  at  times  grand. 

The  importance  of  the  debate  cannot  be  estimated  too 
highly.  About  one-half  of  the  Book  of  Job  is  devoted 
to  this  great  debate. 

Eliphaz  bases  his  authority  upon  a  vision;  Bildad, 
upon  tradition;  Zophar,  upon  consensus  of  opinion. 
Harper  used  to  call  Eliphaz  a  prophet,  Bildad  a  sage, 
and  Zoi)har  a  layman. 

The  friends  in  the  debate  cannot  speak  as  Job.  They 
have  not  his  faith,  nor  his  exi)erience.  They  have  not 
drunk  the  bitter  cuj),  nor  faced  death  as  Job  does  now. 
They  have  a  theory  as  old    as   the   patriarchs,    around 

188 


wliieli  superstition  clusters  belief  even  to  this  day.  It  is 
a  theory,  that's  what  it  is.  It  is  a  theory  of  life,  void  of 
experimental  knowledge,  ])i('ked  up  by  the  way-side  and 
sluni»-  at  random  at  those  in  affliction  and  distress. 

It  must  be  admitted,  that  it  is  exactly  the  cycles  of 
speeches  which  brings  out  fully  what  the  friends  believe. 
It  is  these,  taken  collectively  upon  which  we  form  our 
opinion  of  the  friends. 

In  the  tirst  cycle  of  the  debate,  the  friends  uphold 
loftily  the  perfections  of  God:  Eliphaz,  His  purity;  Bil- 
dad,  His  justice;  Zophar,  His  wisdom  (so  Harper,  in  un- 
published lectures;  Peake,  Job,  p.  10).  But  Job,  wise 
as  he  was,  can  excel  the  friends  in  unfolding  these  at- 
tributes of  the  divine  Essence.  The  friends,  have  noth- 
ing, however,  but  a  one-sided  God;  no  Father  of  kind- 
ness in  the  sense  as  the  Jehovah  speeches  give  it.  They 
argue  a  priori  that  Job  must  be  guilty  of  some  great  evil, 
without  designating  what  that  evil-deed  is.  Suffering  is 
a  manifesto  of  God's  wrath,  hence  the  conclusion  that 
Job  is  sinful.  Some  heinous  crime  must  have  been  com- 
mitted by  the  suffering  patriarch.  Job  is  guilty  before 
this  majestic.  All-wise  Being.  Hence,  all  three  urge  a 
return  unto  God. 

In  the  second  cycle,  the  friends  take  a  common 
ground,  and  argue  from  the  basis  that  the  evil-doers  are 
speedily  cut  off.  The  picture  of  the  sinner's  destiny  is 
vividly  set  u^) — its  a\^^'ulness  and  terribleness  is  enough 
to  frighten  anybody.  The  speeches  are  animated  by  Job's 
rebellious  attitude.  They  cut  deep  into  the  wounded 
heart.  They  leave  the  sufferer  without  hope.  Doom, 
devastation  and  judgment  is  all  that  is  presented. 

In  the  third  cycle  of  speeches,  Eliphaz  and  Bildad  ap- 
pear alone  with  Job.  The  subject  becomes  more  si)ecific. 
Eliphaz,  tho  closing  tenderly  and  exhorting  for  a  return, 
brings  five  charges  against  Job,  every  one  of  which  is 

1'89 


based  upon  assumption.  He  classifies  Job  with  the 
wicked  rich  of  iiis  day,  and  ascribes  tlieir  sins  to  him. 
His  speech  terminates  with  a  beantifnl  picture  of  bliss 
and  restoration,  if  Job  will  but  return.  Bildad  has  not 
much  to  add.  He  simi)ly  compares  the  greatness  of  God 
to  the  inferiority  of  man  and  ends  rather  hastily  and 
abruptly. 

It  is  not  easy  to  discriminate  in  these  speeches,  tlie 
exact  position.  Truth  and  error  are  so  diffusedly  min- 
gled, that  only  careful  study  can  detect  the  course  of 
argument.  It  is,  however,  clear  that  the  friends  use  the 
deductive  method.  They  see  a  pure,  just  and  wise  God 
ruling  all  things.  They  see  Job's  sufferings.  Hence  they 
conclude  that,  since  God's  rule  is  perfect,  therefore  Job 
must  suffer  as  an  evil-doer.  Consciously  or  unconsciously, 
Job  must  be  guilty  of  some  crime,  for  wliich  he  and  his 
children  suffer. 

The  friends  were  riglit  in  declaring  the  perfections  of 
God.     Let  no  man  take  aught  from  these. 

The  friends  were  right  in  declaring  the  sovereignty 
of  God.     The  fact  is  beyond  controversy. 

The  friends  were  right  in  declaring  that  God  pun- 
ishes sin.  The  wages  of  sin  is  death.  "The  way  of  trans- 
gressors is  hard"  (Prov.  13:15b.  "The  end  of  the 
wicked  shall  be  cut  off"  (Ps.  37:  38b). 

The  friends  were  riglit  in  maintaining  that  God's 
favor  is  conditioned  upon  true  character.  ' '  Wait  for 
Jehovah,  and  keep  His  way;  And  He  will  exalt  thee,  to 
inherit  the  land"  (Ps.  37:34).  "Mark  the  perfect  man, 
and  behold  the  upright;  For  there  is  a  happy  end  to  the 
man  of  peace"  (Ps.  37:  37a). 

The  friends  were  right  in  connecting  sin  and  suffer- 
ing. "The  soul  that  sinneth,  it  shall  die"  (Ez.  18:4). 
Haman  sutt'ered  for  his  misdeeds  (Esther  7);  David,  for 
his  sin  against  Uriah  (II  Sam.  12:7-1-);  the  adulterer 

190 


gets  his  deserts  (Prov.  6:26-35);  Belsliazzar's  revelry 
ended  in  disaster  (Dan.  5).  Israel  went  to  Babylon  and 
snffered  deportation  for  its  sins   (el.  all  the  ])ropliets). 

The  friends  erred  in  their  theory  of  retribution.  The 
truth  that  (lod  ]uinished  sinners  was  a])])lied  to  Jol)  in 
such  a  way,  that  Job  was  considered  an  awful  sinner. 

The  friends  were  wrong  in  upholding  an  orthodoxy 
incompatable  with  tlie  woi'hl  and  life  view  of  the  uni- 
verse. 

The  friends  were  wrong  in  specializing  generalities. 
They  singled  out  all  suffering  as  a  personal  result  of  di- 
rect sin. 

The  friends  were  wrong  in  ap]:)lying  their  theoiy  un- 
reservedly to  Job. 

The  friends  were  wrong  in  catenating  Job 's  suffering 
with  the  gentlemen's  sins  (if  this  expression  is  permissi- 
ble) of  his  day. 

The  friends  were  wrong  in  ui)holding  their  theory 
with  an  intent  to  cater  to  the  divine  pleasure. 

The  friends  were  wrong  in  exi^laining  Job's  suffering 
out  of  his  sinfulness.  Job  explained  his  sinfulness,  due 
to  his  sutfering. 

The  theory  of  the  friends  made  Job's  suffering  a  re- 
sult of  some  sin  which  he  had  done.  Suffering  was  to 
them  a  manifesto  of  sinfulness.  They  forget,  or  else  do 
not  know,  that  it  also  could  be  for  testing  saintship.  They 
well  present  the  attribute  of  God  as  revealing  a  detesta- 
tion of  sin;  they  forget,  or  else  do  not  know,  that  it  might 
equally  be  a  revelation  of  love.  The  friends'  conception 
was  one-sided.  They  see  only  the  wrath  of  God.  They 
see  only  that  God  hates  sin.  They  cannot  see  that  God 
has  also  a  ])urpose  with  His  children,  whom  He  loves,  to 
whom  He  sends  the  rod  of  love,  for  whom  He  loveth.  He 
chasteneth.  It  is  this  ])art  of  the  moral  order  of  the  uni- 
verse which  they  left  untouched.      It  is  tliis  part  what 

191 


Job  most  needed.  It  is  tliis  part  which  is  the  hope  and 
consolation  of  all  who  love  their  Savior,  which  they 
failed  to  apprehend. 

Consequently,  Jehovah  after  deliberating  Job,  speaks 
against  the  friends.  They  are  condemned  because  they 
have  not  spoken  the  thing  that  is  right  of  God,  the  Most 
High,  as  did  His  servant  Job.  They  have  only  spoken 
partial  truth.  They  failed  to  speak  of  God's  government 
over  His  people.  They  spoke  merely  of  God's  rule  over 
sinful  man;  they  neglected  to  speak  of  God's  rule  over 
redeemed  man. 

If  the  friends  could  have  had  their  way,  the  world 
would  lie  hopelessly  combating  the  afflicted  righteous. 
The  greatest  of  men  fail  to  pronounce  the  great  mercy  of 
God.  God  inust  do  this  tliru  His  servant  Elihu  aud  thru 
His  own  manifestations. 

O  dreadful  world  ready  with  a  doom  and  destruction 
upon  him,  who  falls  into  the  training  of  faith.  The  theorj^ 
of  the  friends  is  too  often  adhered  to  in  our  day.  Men 
do  not  differentiate  between  the  twofold  administration 
of  God's  government.  Because,  floods  sweep  away  a 
thousand  or  more  in  Ohio;  because,  brave  men  say: 
ladies  and  children  first,  when  the  ill-fated  Titanic 
rushes  to  the  deep  with  sixteen  hundred  souls;  because, 
war  befalls  a  city  and  death  and  destruction  befalls  the 
inhabitants;  because,  eighteen  w^ere  killed  when  the 
tower  in  Siloam  fell  (Luke  13:4),  "think  ye  that  they 
were  offenders  above  all  men?"  The  friends,  would 
answer:  yes;  Jesus,  would  answer:  no. 

There  is  a  suffering  for  sin;  there  is  likewise  a  suffer- 
ing for  saintship. 

The  friends  were  aiding  Satan  in  his  destructive 
ways.  Unconsciously,  they  lend  a  hand  to  the  terrible 
enemy.  Their  words  went  deep  into  the  wounded  suffer- 
er's heart.    Poor  counsellers,  thej  were  indeed.    Satan's 

192 


ri<(ht  hand  to  irritate,  to  isolate,  to  hasten  Job's  infidel- 
ity, if  God  had  permitted. 

It  is  this  sad  spectacle  which  j»ains  us.  AVlien  men 
and  women,  onr  friends,  onr  fellow-( Christians,  take  a 
stand  with  these  friends  and  assist  the  enemy.  We  can 
hear  it  of  the  world,  })ecanse  in  the  world  we  shall  have 
tribulation.  But  to  receive  it  from  (Jod's  own  people  is 
indeed  hard. 


VXi 


TWELFTH  CHAPTER. 

Suffering-  and  Suffering-. 
(Job.) 


195 


''Tho  He  slay  me,  yet  will  I  trust  Him." 

Job. 


196 


TWELFTH  CHAPTER. 


Suffering  and  Suffering. 
Job. 

As  we  turn  to  tlie  suffering-  patriarch  liiuiself,  we  are 
astonislied  to  notice  the  various  moods  of  liis  faith.  Ex- 
tremes are  here  marked.  A  second  thought  brin«>s  amaze- 
ment, that  the  ])eudulum  of  faith  can  swing  hither  and 
thither.  A  dee])er  reflection,  however,  upon  his  condi- 
tion and  times,  brings  cahner  views.  Religious  experi- 
ence has  no  stated  eciuilibrium,  not  any  more  tlian  the 
liumidity  of  the  atmosi)liere,  as  the  exi)erience  of  God's 
l)eoi>le  manifests.  Botli  day  and  night  are  essential  ele- 
ments in  our  lives.  Clouds  and  rain,  as  well  as  sunshine 
and  drought  are  necessary  to  fertility.  (lold  can  only  be 
refined  thru  tire.  Hence  various  elements  enter  into  the 
make-up  of  Job's  faith.  His  faith  is  not  always  evenly 
strong;  nor  equally  warm.  He  has  no  eciuilibrium  of 
faith,  because  he  moves  in  a  cliangeable  world  and  wres- 
tles with  imperfections. 

Job's  faith  is  not  always  in  an  operative  iiiood;  his 
hope  is  not  always  a  present  inspiration;  tlio  his  faith 
never  sinks  to  blaspheuiy,  as  Satan  had  predicted,  and 
his  hope  is  never  completely  blighted. 

Job  was  pnmounced  "perfect  and  u])i-ight"  by  the 
Almighty.  And,  still  he  deals  with  im])erfections  and 
sin.  What  a  ]>aradox;  yet  not  a  contradiction.  As  "per- 
fect", he  was  in  a  justified  state.     He  was  perftM^t  thm 

197 


faith  in  a  jji'omised  Messiah.  As  "upright"  he  was  con- 
sidered in  his  daily,  sanctified  life.  It  was  the  result  of 
his  being  perfect.  It  refers,  therefore,  to  his  sanctilica- 
tion  (cl.  Van  Gelderen,  p.  12). 

Yet,  irrespective  of  these  divine  annunciations.  Job 
struggled  with  sin  and  sinful  men.  His  case  reminds  us 
of  what  John  says:  "Whosoever  is  begotten  of  God, 
doeth  no  sin,  because  his  seed  abideth  in  him  and  he  can- 
not sin,  because  he  is  begotten  of  God"  (I  John  3:9). 
"If  we  say  that  we  have  no  sin,  we  deceive  ourselves, 
and  the  truth  is  not  in  us"  (I  John  1:6).  This  twofold 
characteristic  of  the  Christian  is  also  to  l)e  borne  in  mind 
in  considering  Job. 

Job  was  perfect  in  the  justification  of  his  Eedeemer. 
He  was  upright  in  the  sanctification  of  the  regenerated 
life.  In  his  struggles,  he  manifests  himself  as  a  man  yet 
of  this  imperfect  life.  Hence,  the  successive  stages  of 
faith  and  unbelief,  light  and  darkness,  which  are  marked 
in  his  great  struggle. 

The  trials  of  Job  were  the  counterpart  of  Satan's 
charge.  Satan  had  said  that  they  would  upset  his  re- 
ligion and  cause  a  breach  to  come  between  him  and  his 
God.  The  contrary  is,  however,  true.  The  experience 
thru  which  Job  passed  moulded  his  character  and 
brought  him  into  a  larger  vision  of  life.  The  sun  shines 
brightest  after  the  storm.  Post  nubila  lux — after  the 
storm  light.  The  darkest  moments  are  succeeded  by  the 
greatest  light.  In  his  deepest  agonies.  Job  gives  birth 
to  the  loftiest  expressions  of  faith.  It  was  good  for  him 
to  be  afflicted. 

But  Job  was  not  always  in  the  skies.  How  could  he 
be?  Was  not  his  pain  ])ressing  him  on  every  side  and 
forcing  liim  almost  to  despair?  What  burdens  he  had 
to  carry!  What  blackness  of  darkness  enveloped  his 
visions!  AVhat  struggles  must  even  the  righteous  endure! 

198 


What  sins  arise  even  aroiuid  tlie  best,  wlieii  the  veil  is 
iinreiit!     (i()<l  hel]»  His  ])e()i)le  to  liohl  on  their  way! 

Job  was  a  i^ood  man,  i)erfeet  and  nprii^ht.  15ut  the 
why  and  wherefore,  of  all  his  sufferings  were  a  mystery 
to  him,  as  long  as  he  did  not  see  (Jod.  Here  is  a  "gi'eat 
sonl  strnggling  with  the  mysteries  of  its  fate"  (David- 
son). The  "scene  is  not  the  tumnltnons  battle-liehl,  nor 
tlie  arena  of  rash  adventure,  but  the  solitary  sonl  of  a 
j-ighteous  man.  .  .  .  We  are  to  trace,  not  the  building  of 
a  system,  but  the  ])rogress  of  a  character,  tried,  devel- 
oped, victorious"  (Genung). 

The  friends  see  nothing,  but  the  justice  of  God  with- 
out His  love.  They  presented  a  theory  which  would  hold 
for  the  ungodly,  but  it  did  not  touch  that  of  a  saint.  They 
can  see  nothing  but  punishment;  no  chastisement.  They 
accuse  him,  who  had  already  overcome  many  trials,  of 
sinning;  perhaps  unwittingly  at  first,  tlio  later  of  actual 
sins.  They  have  five  counts  against  him.  The  theory  of 
the  friends  is  best  understood  in  its  totality;  that  is,  we 
must  take  their  theory  as  a  whole.  Job  had  met  them  in 
argument  and  sifted  out  the  truth  which  their  theory 
contained,  and  laid  bare  the  wrong  which  it  manifested. 
The  friends  had  found  Jol)  too  much  for  their  argu.ments 
and  so  keep  silence  at  last.  Job,  however,  could  not  bring 
the  case  beyond  refuting  the  friends.  Neither  he.  nor 
the  friends  understood  the  providence  of  God  relative 
the  righteous,  and  who  can  at  all  times f  "God  moves 
in  a  mysterious  way,  His  wonders  to  perform."  If  He 
be  pleased  to  contend  with  man,  man  cannot  answer  Him 
one  of  a  thousand,  as  Job  rightly  says  (9:  3). 

And  still  Job  feels  that  he  is  not  sinless.  Nay,  he  is 
sinful,  even  tho  he  is  declared  "perfect".  His  perfection 
did  not  mean  his  sinlessness,  but  his  justified  state  be- 
fore his  Lord.  The  struggle  thru  which  he  passed, 
showed  that  he  was  human.    "There  was  a  leaven  of  cor- 


luption  in  his  imperfectly  sanctified  nature,  of  which  he 
was  not  aware,  until  by  tlie  terrible  thrusts  of  Satan  it 
was  exi)osed.  Underneath  his  really  sincere  and  fervent 
l)iety,  there  was  a  taint  of  self-righteousness  which  made 
him  smart  as  he  did  under  the  rei)roaches  of  his  friends 
and  which,  in  the  awful  darkness  of  that  mysterious  dis- 
pensation in  which  he  was  enshrouded,  led  him  even  to 
the  length  of  justifying  himself  rather  than  (rod" 
(Green,  p.  55). 

Job  was  circumscribed  like  the  rest  of  humanity.  In 
his  darkness  his  human  nature  is  best  revealed.  He  is 
hedged  in  with  limitations.  The  veil  which  hid  from 
view  the  Almighty,  he  could  not  always  pierce.  He  had 
to  live  by  faith,  not  by  sight.  Protracted  by  the  pain 
which  harassed  his  life,  he  is  overcome,  and  the  strong 
faith  wliicli  he  showed  in  the  first  stage  (1:  21),  is  com- 
mencing to  give  way  to  his  feelings.  For  a  season,  he 
could  endure.  Toothache  can  be  borne  for  a  while  with 
fortitude,  but  when  it  is  prolonged,  it  irritates.  To  suf- 
fer for  a  time,  can  be  endured  heroically.  But  when  the 
piles  are  heaped  up,  patience  is  sadly  tried.  Months,  it 
would  seem,  he  suffered.  Even  a  man  of  Job 's  type,  failed 
to  stand  the  full  test.  How  insignificant  man  is!  "What 
is  man  that  thou  art  mindful  of  him"  (Ps.  8) !  we  may 
well  exclaim.  Job  could  i)raise  Jehovah  when  he  stood 
empty  handed  and  childless.  He  could  then  bow  to  the 
supreme  Will  of  Jehovah.  He  confessed  then  (1:21), 
that  the  chief  motive  of  man  lies  in  his  Lord,  and  the 
greatest  tie  is  that  which  binds  him  to  his  Maker.  He 
liad  then,  so  beautifully,  adored  his  Creator.  And  when 
he  is  tempted  with  the  temptation  of  his  wife,  who 
begged  liim  to  curse  (lod  and  die,  he  had  shown  an  un- 
usual strong  faith.  But  when  the  rod  is  not  raised,  and 
the  suffering  becomes  more  increased  with  the  approach 
of  the  friends,  and  the  ])ain  is  not  stayed,  Job  gives  way 

200 


to  his  feeliiii;'.  TIk'  downvvard  i^radatioii  of  faitli  is 
well  marked.  First  Jol)  stood  fiini  (1:1^1);  then  Jol) 
sinned  not  with  his  lii)s  (2:10);  then  Job  ,i>-ives  way  to 
his  passion,  and  curses  tlie  day  of  his  ])irth  (('.  '.■>).  The 
downward  ,i>radation  of  faith  is,  however,  only  teni|)o- 
rary.  It  is  ])reliniinarv  to  the  ni)ward  i^radation.  Jiu- 
niiliation  ))reeedes  exaltation;  the  cross  the  crown. 

Hence,  as  has  already  been  intimated,  Jol)  ])asses 
thrn  various  sta^'es  of  faith.  Faith  is  not  a  well,  which 
keei)s  the  water  to  the  same  height  all  the  time.  It  has 
diiferent  moods  and  different  ex])eriences  thru  which  it 
passes.  Thus  also  was  the  experience  of  Job.  Van  Gel- 
deren,  in  his  little  ])ami)hlet  makes  a  beautiful  study  of 
the  history  of  Job's  struj^'o'le.  He  studies  the  psycholo- 
gical i)rocess  of  Job's  experience,  (ireen  has  given  a 
symphonious  outline  of  the  temptation  which  befell  the 
manof  Uz  (pj).  368,  369). 

The  exjierience  of  Job  ])asses  thru  six  stages,  of 
which  the  iirst  three  have  already  been  considered  (1. 
Faith  in  i)rosperity,  1:1-5;  2.  Faith  in  reverses,  1:6-22; 
3.  Faith  in  reverses,  more  severe,  2:1-10).  We  enter 
now  ui)on  the  fourth  stage,  which  I  would  like  to  call: 
Faitli  in  darkness  (chapters  3  to  31).  The  fifth  stage  (the 
break  of  dawn),  comes  with  the  Flihu  speeches,  and  the 
sixth  stage  (the  new  day),  comes  with  the  Jehovah 
speeches. 

The  fourth  stage  covers  the  i)art  taken  up  with  the 
great  debate.  It  I'uns  thru  three  stages:  1.  Job  in  unre- 
lieved despair;  2.  Jol)  rises  from  despair  to  ho})e,  and 
A'anquishes  the  tem])tation  in  his  second  rei)ly  to  the  sec- 
ond friend;  3.  Job  silences  the  friends,  but  the  enigma 
remains  (Green,  p.  369). 

The  fourth  stage,  is  the  stage  of  darkness.  It  is  mid- 
night. There  are  clouds  covering  the  heavens  and  hid- 
ing the  stars  from  view.    Only  occasionally  a  star  pierces 

201 


tlirii  tlie  clouded  night,  l)nt  when  one  does  shine,  it  sliines 
with  nnusilal  splendor. 

The  lirst  part  of  the  fonrth  stage,  takes  in  the  hrst 
eyele  of  the  great  debate.  Job  hnrls  anathemas  at  the 
day  of  his  birth,  chides  his  friends  for  their  insinuations 
and  bewails  the  stinging  taunts  of  those  who  once  ad- 
mired him.  He  ni)holds  his  integrity,  altho  he  cannot 
exi)lain  the  mystery,  which  envelopes  his  mind  and  baf- 
fles his  understanding.  The  good  friends,  had  tried  their 
best  to  console  him  and  teach  him  the  greatness  of  God. 
Their  conclusions  were  in  harmony  with  certain  phases 
of  life,  but  not  with  all  life.  The  description  of  Eli- 
phaz's  universal  goodness  of  Grod  (Driver),  of  Bildad's 
justice  of  God,  of  Zophar's  wisdom  of  God,  Job  main- 
tained as  well  as  his  friends.  He  could  even  outclass 
them  in  recording  these  divine  attributes.  In  their  ac- 
cusation that  God  visited  him,  Job  too  readily  concurred. 
This  is  exactly  what  wounded  him;  it  was  his  greatest 
grief.  How  could  He  reach  Him?  The  Christian  Scien- 
tist method  would  not  avail;  the  Pharisaic  righteousness 
would  not  do  it;  (),  for  a  indicator  (9:38)!  But  Job 
sees  Him  not.  Darkness  comes  over  him,  as  a  cloudy 
niglit.  Baffled  on  all  sides,  the  stars  are  even  liid  from 
view.  Yet,  he  will  not  curse  God,  as  Satan  has  said  he 
would.  "Tlio  he  slay  me,  yet  will  1  wait  for  Him,,"  is 
his  attitude  (13:15).  Job  was  far  in  advance  over  his 
friends.  He  took  exce])tion  to  their  doctrines  of  retribu- 
tion, and  he  does  so  rightly.  The  friends  would  hasten 
to  the  grave  all  those  wdio  suffer,  but  fail  to  see  the  ]nir- 
pose,  for  which  their  suffering  is  intended.  Job  showed 
convincingly,  that  calamities  befall  all  men,  the  just  as 
well  as  the  unjust.  Yet,  how  to  explain  his  sutfering  in 
the  midst  of  a  suffering  world,  that  was  too  much  for 
him.  Awful  darkness  covers  his  vision  as  he  closes  chap- 
ter 14.    He  cannot  link  his  suffering  to  any  crime,  which 

202 


the  frioiuls  iniipoii,  lliat  he  must  liavn  ('oiHuiittiMl.  'I'lie 
idea  of  innocence  saturates  his  life's  tliou^lit.  He  will 
jiot  itlead  guilty,  come  what  may.  Xeitlier  will  he  ahase 
liimself  as  yet  before  (Uh\  in  repentance. 

In  his  darkest  moments.  Job.  lio\ve\'er,  failed.  He 
was  too  much  self-centered.  Mver  and  anon,  lie  falls 
back  upon  himself.  Turn  the  compass  as  you  will,  the 
magnet  always  draws  the  needle  to  himself.  His  friends 
failed  by  their  condemnatory  judgments  to  raise  him  np. 
He,  himself  was  too  much  self-absorbing  to  gain  the  full 
light  of  the  glory  of  God.  Hence,  repeatedly  he  falls  into 
darkness,  and  faith  seems  to  sleep.  Passionate  outbursts, 
animated  by  the  false  conception  of  tlie  friends  and 
])ressed  out  by  the  growing  idea  that  God  was  his  enemy, 
caused  clouds  of  doubt  and  unbelief  to  cover  his  belittled 
horizon;  wicked  thoughts  to  be  born  in  his  mind  and  evil 
words  to  be  uttered.  ( )nly  twice  in  this  section,  does  faith 
gain  any  view.  All  the  rest  is  darkness,  pain,  suffering. 
Jol)  has  weakened  greatly,  inwardly.  His  faith  has  given 
way  to  his  feelings. 

In  the  second  i)art  of  this  fourth  section  (15-21),  Job 
rises  from  despair  to  hope.  It  covers  the  second  cycle 
of  the  debate.  The  problem  of  ])ain,  is  sui)erseded  by 
viewing  the  situation  from  the  ])rovidence  of  God.  The 
friends  had  asserted  the  hasty  destruction  of  the  godless. 
Job  had  shown  it  in  language,  even  more  convincing.  He 
puts  the  friends,  where  they  can  see  that  they  are  wrong, 
altlio  they  will  not  be  convinced.  He  shows  that  sinners 
do  not  always  receive  a  just  judgment  in  this  life.  Nay, 
they  pros])er  with  their  possessions  and  with  their  chil- 
dren. They  live  on.  Their  deserts  will,  however,  be 
given  them,  in  the  world  to  come.  They  will  appear  be- 
fore the  judgment  seat  of  Him  with  whom  we  have  to  do. 
Then  they  shall  receive  their  punishmeiit;  now  they  en- 
joy life;  live  happily. 

203 


As  to  himself,  Job  feels,  that  the  earth  should  not 
cover  up  his  bh)od,  and  allow  his  case  to  go  down  with 
him  into  the  land  of  forgetfulness.  He  hopes  against 
hope,  since  he  is  aware  that  God  is  a  silent  listener  to  the 
whole  event. 

Job,  likewise  shows  the  friends,  that  he  himself  is 
responsible  for  his  own  actions.  Individual  resi)onsibil- 
ity,  is  remarkal)ly  develoi)ed.  But,  he  is  aware  that  the 
righteous  do  not  suffer  as  the  evil-doer.  There  is  a  dis- 
tinct difference,  tlio  he  cannot  state  it  definitely  himself. 
Yet  he  is  sure  that  there  is  a  distinction;  he  knows  it  ex- 
ists, even  tho  he  cannot  see  it  now.  Hence,  hope  creeps 
in  and  Job  comes  nigh  a  solution  of  the  problem,  which 
had  vexed  his  spirit  and  deprived  him  of  liis  happy  lot. 
Not  man,  but  God  sends  these  tribulations  ui)on  him.  If 
lie  could  have  only  rested  in  this  God,  he  might  have 
gained  a  full  view  of  the  situation,  as  he  is  later  per- 
mitted to  do. 

God  and  man  forsaken,  the  weary  soul  often  falls  into 
his  old  trail.  Still  he  does  not  bury  himself  in  his  deso- 
lated lot.  At  last,  by  divine  insi)iration,  he  climbs  to  the 
apex  of  faith,  when  he  sees  his  Redeemer  living,  who 
shall  give  him  his  own  justification.  The  beautiful  ex- 
pression of  immortality,  kindles  new  hoi)e  and  brings  in- 
spiration such  as  the  friends  had  never  been  able  to  give. 
Job  had  come  thru  all  his  trials  to  a  better  understand- 
ing, and  in  Him  sees  a  new  dawn,  where  all  the  tears 
shall  be  wii)ed  away  and  in  God  he  shall  have  his  chief 
delight.  "Job's  ti'iumphant  assertion  of  his  unshaken 
confidence  in  God,"  says  Green,  "which  he  reaches  near 
the  close  of  the  nineteenth  chai)ter,  is  deservedly  ranked 
as  the  most  im])ortant  ])assage  in  all  his  discourses.... 
It  exalts  the  patriarch  of  IJz  to  a  level  with  the  patriarch 
of  Ur.  .  .  and  mai'ks  Job  as  no  less  conspicuously  an  ex- 
ainple  and  a  pattern  of  faith  than  Abraham, — the  one  as 


distinguished  and  heroic  in  liis  constancy  in  suffering,  as 
the  otiier  in  liis  unswerving  ol)e(lience"  (p.  181), 

In  the  tliird  ]>art  of  tlie  fourtii  stage,  Job  puts  liis 
friends  to  sih'uce,  but  the  question  remains  unsolved. 
FJipliaz  dares  to  accuse  him  of  five  different  sins  wliich 
he  must  liave  committed.  Bildad  can  only  utter  a  few 
verses  about  the  inferiority  of  man  to  the  great  God  and 
Zo])har  lias  nothing  more  to  add. 

The  debate  brings  the  friends  face  to  face  with  de- 
feat. They  have  lost  out  as  Satan  had,  in  the  first  and 
second  stages.  They  have  failed  to  console;  they  have 
failed  to  give  proper  treatment  to  him  who  sought  it  so 
dearly,  as  if  with  his  own  blood.  They  have  misinter- 
])reted  the  divine  government.  The  secondary  tools  of 
Satan  had  widened  the  breach  and  increased  the  misery. 
Job  had  ])ut  his  friends  to  silence,  tho  his  strength  had 
wasted  by  disease.  But  he  had  not  been  able  to  silence 
his  conscience,  as  the  second  monologue  clearlv  shows 
(27-31). 

But  how  to  explain  the  mystery  which  had  come  upon 
him,  was  beyond  his  comprehension.  He  suffered,  yet 
knew  not  how  to  adjust  it  to  the  divine  economy.  "It  is 
in  his  debate  with  God,  that  the  interest  of  Job's 
speeches  is  most  intense.  He  charges  (Jod  sometimes  in 
language  of  tremendous  realism,  with  inflicting  his  in- 
tolerable pains.  His  are  the  poisoned  arrows  that  have 
consumed  his  strength.  It  is  God  who  assails  him  like 
a  giant,  and  dashes  him  to  ])ieces"  (Peake,  Problem  of 
Suffering  in  the  0.  T.,  p.  89).  Job  was  afflictted  by  a 
heavy  hand;  this  he  knew;  it  was  the  hand  of  God.  In 
that  hour,  what  could  he  do!  To  whom,  can  he  go!  In 
those  moments,  when  the  heavens  seem  closed  to  him, 
and  the  earth  his  enemy,  his  soul  aspires  to  that  lofty 
conception,  akin  to  the  Christian  religion,  and  the  very 
foundation-concept  of  Christianity.  He  longs  for  a  Medi- 
co 5 


ator,  or  Adjuster.  Job,  that  man  of  faith,  fights  against 
every  assault,  and  maintains  his  integrity.  He  desires  a 
vindication,  if  not  on  earth,  then  in  the  world  to  come. 
Swept  almost  to  despair;  grieved  at  the  action  of  his 
friends;  "maddened  by  his  pain";  perplexed  at  the  pro- 
vidential and  moral  order  of  the  universe;  the  suffering 
patriarch  proclaims  boldly  his  integrity,  without  solving 
the  mystery.  Master  of  masters,  as  he  may  have  been; 
jjower  of  powers,  which  he  may  have  once  displayed; 
riddle  of  riddles,  which  he  once  may  have  solved;  he 
stands  now  masterless,  powerless,  helpless.  He  leaves 
us,  as  we  see  him,  without  raising  the  clouds,  and  bring- 
ing the  sunlight.  "Job  himself,"  says  Davidson,  "offers 
no  positive  contribution  to  the  doctrine  of  evil.  His  po- 
sition is  negative  and  mere  antagonistic  to  that  of  the 
friends.  But  this  negative  i)osition,  victoriously  main- 
tained by  him,  has  the  effect  of  clearing  the  ground, 
where  he  communicates  the  real  explanation  of  his  hero's 
calamities,  and  teaches  that  they  were  a  trial  of  his  righ- 
teousness" (Theol.  ().  T.,  ]).  470). 

Altho  the  riddle  is  unsolved,  still  the  action  of  faith 
becomes  more  ])rominent,  as  the  discussion  ])roceeds. 
Like  a  stream,  the  struggles  of  Job  api)ear.  When  the 
sources  are  low,  he  can  see  nothing  but  the  miry  bottom 
of  his  afflictions;  when  the  spring-tide  of  faith  flows,  the 
banks  are  over-flooded  and  he  is  buried  in  his  God,  and 
God  is  all  in  all  to  him.  At  time  she  loses;  at  times  he 
wins.  Yet  he  ends,  as  he  begins.  The  mystery  he  can- 
not solve;  he  does  not  solve.  Like  a  subterranean  stream, 
however,  his  faith  remains  thru  all  his  windings.  With 
all  the  perplexities  which  surround  him;  with  all  that 
has  been  heard  and  said;  with  all  the  available  i)owers 
in  man,  the  veil  had  not  been  rent,  the  light  does  not 
pierce  thru,  the  situation  had  not  been  altered.  A  des- 
perately inclement  night  befell  him.     But  he  is  not  left 

2()G 


without  a  witness.  lie  must  learn  the  great  lesson,  that 
man  must  believe  when  he  cannot  see.  Faith  is  the  vic- 
tory which  overcomes  the  woi'ld.  Job  is  banied,  yet  he 
believes. 

The  tifth  and  sixth  stai>'es  follow  in  their  chronolo,^- 
ical  order  in  the  followiui;'  chaj)ters.  Briefly  stated,  they 
are  as  follows: 

The  lifth  stai^e  of  Job's  faith,  is  tlie  break  of  dawn, 
so  to  say.  Job  is  silent;  Elihu  speaks.  Job  is  touched, 
but  does  as  yet  not  master  the  situation,  tho  he  is  astir 
with  buoyant  hoi)e.  The  day  of  full  hoi)e  feebly  g-lim- 
mers.  The  morning  light  is  breaking.  The  divine  order 
is  defined  and  vindicated.  Sinners  are  punished;  saints 
are  perfected,  thru  suffering.  The  way  of  the  fonner 
leads  to  death;  of  the  latter,  to  life.  God's  anger  hovers 
over  the  one;  His  love  over  the  other.  Saints  are  being 
trained  thru  afflictions  for  advanced  standing,  (lod  loves 
Job,  and  wishes  to  bring  him  into  fuller  light. 

The  sixth  stage  of  Job's  faith,  is  the  new  day.  Noth- 
ing less  than  the  im])Osing  ])resence  of  the  Eternal,  will 
bring  the  full  light,  (\infonn  His  greatness,  God  ap- 
pears in  a  storm.  Power  and  benevolence,  are  displayed 
on  all  sides.  Might  and  love  are  universally  marked. 
Job  could  well  have  said:  "It  is  too  wonderful  for  me." 
Yet  he  must  surrender;  he  must,  yea  he  does  repent.  And, 
O,  the  goodness  and  mercy  which  follow  him  all  the  days 
of  his  life! 

Blessed  are  they  that  hold  on  their  way  in  faith! 
Hap])y,  are  they  wha  strive  on  amid  all  the  reverses  of 
this  life!  The  experience  of  Job  shows,  that  Christians 
should  never  become  laggard  and  heartless.  They  must 
persevere  unto  the  end,  and  understand,  that  out  of  many 
trials  and  tribulations  they  must  enter  into  the  Kingdom 
of  God. 


207 


THIRTEENTH  CHAPTER. 


Suffering  and  Chastisement. 
(Elihu.) 


200 


"My  son,  regard  not  lightly  the  chastening  of  the  Lord, 
Nor  faint  when  thon  art  reproved  of  him; 

For  whom  the  Lord  loveth,  he  chasteneth 

And  scourgeth  every  son  whom  he  receiveth." 

Hebrews  12 :  5b,  6. 


210 


THIRTEENTH  CHAPTER. 


Suffering  and  Chastisement. 
(Elihu.) 

Neither  Jol)  nor  his  friends  had  l)een  able  to  decipher 
the  riddle  of  life,  and  the  providential  rule  of  God  over 
the  righteous.  The  friends  liad  advanced  the  idea  that 
all  sutfering-  was  penal.  Job  suifered  because  he  had 
sinned.  Job,  on  the  contrary,  had  refuted  such  a  theory 
as  incompatible  with  facts,  claiming  at  the  same  time 
that  God  arbitrarily  visited  him.  Job  had  won  the  debate 
Avith  the  friends,  but  he  had  failed  to  explain  the  myster- 
ies which  surrounded  his  life.  It  remained  for  Elihu  to 
open  the  way  for  a  better  understanding  of  the  situation 
and  to  start  to  unravel  the  mystery,  which  would  ulti- 
raately  be  the  method  by  which  Job  could  obtain  peace 
and  understand  the  secret  of  life. 

Taking  issue  with  neither  the  friends,  nor  with  Job, 
the  youthful  Elihu  asks  permission  to  speak.  The  basis 
for  doing  so  was  the  fact  that  Job  and  his  friends  were 
both  silent,  neither  having  exi)lained  the  difficulty,  Tho 
age  and  tradition  were  against  him,  yet  he  ventures  to 
speak,  because  he  believes  that  the  motives  which 
prompt  him,  justify  his  actions.  Job's  behavior  had  kin- 
dled his  wrath;  the  attitude  of  the  friends  had  kindled 
his  spirit.  Neither  Job,  nor  the  friends  had  made  a  case. 
Both  had  failed.  Job  had  vindicated  himself  rather  than 
God;  the  friends  liad  sacrificed  Job  to  their  antiijuated 
theory  and  passed  a  verdict  wholly  unwairanted.     Con- 

211 


scious  of  breaking  a  sacred  eiistoin,  honored  by  time, 
Elihii  apologizes  for  speaking.  A  grieved  spirit,  as  was 
that  of  Elihii,  must  disregard  conventionality,  even  to 
the  extent  of  trespassing  one  of  the  most  sanctimonious 
heritages  of  the  unwritten  law. 

Timidly,  Elihu  opens  his  speeches;  boldly  he  closes. 
Confusedly  he  begins;  systematically  and  philosophically 
he  correlates  his  ideas  toward  the  close.'  Cheyne  thinks 
that  Elihu  "sought  to  undo  the  work  of  his  predecessors 
by  restating  a  theory,  which  had  not,  he  thought  been 
adequately  reju'esented  before"  (P^ncy.  Bib.  Art.  Job). 
He  offers  no  new  solution,  so  Davidson  thinks,  but  some 
arguments  which  the  friends  have  overlooked.  Be  this 
as  it  may,  it  cannot  be  gainsaid,  Elihu  opens  the  way  for 
a  true  aspect  of  the  providence  of  God  and  the  suffering 
of  his  people,  which  had  not  been  hitherto  explained  by 
either  Job,  or  his  friends.  Job  had  come  nigh  it.  Job 
knew  he  had  to  deal  with  God  in  order  to  understand  the 
situation.  Job  had  longed  for  an  interview  with  God. 
Around  the  sovereignty  of  God  the  problem  was  to  meet 
a  solution. 

Before  his  attack  u]K)n  Job,  Elihu  i)romises  not  to 
terrify  him.  Moved  only  upon  the  principle  of  right,  he 
proceeds;  swayed  only  by  the  sacred  trust  imparted  to 
him  by  the  Almighty,  he  speaks;  barring  eulogistic  terms 
and  flattery  expressions  of  which  Eliphaz  had  made  use 
in  his  first  discourse  (C.  4),  he  opens  his  address,  promis- 
ing neither  to  be  bias  nor  jjartial  in  his  utterances. 

In  opposition  to  the  position  of  Job,  that  God  in- 
flicted suffering,  Elihu  maintains  the  goodness  and  kind- 
ness of  God  in  nature.  In  opposition  to  the  tlieory  of  the 
friends,  who  had  said  that  suffering  was  penal,  Elihu 
shows  that  it  is  corrective. 

The  bulwark  which  Job  had  built  around  his  charac- 
ter and  integrity,  is  made  the  object  of  assault.    The  suf- 

21-2 


tVror  liad  maintained  liis  innocence  and  defends  liis  in- 
tei»Tity  ai>ainst  all  liazards  of  life.  Eliliu  lays  low  his 
stroni>iiold.  The  soverei^'nty  of  (Jod  was  his  armory; 
the  siii)erior  ^-reatness  of  (jod  his  ammiuiitioii;  the  reve- 
lation of  (lod,  his  sonrce  of  information. 

floh  liad  sinned,  (hiring  tlie  course  of  the  dehate.  The 
incompatibleness  of  sutfering  of  the  righteous  with  the 
government  of  a  just  (lod,  was  his  chief  source  of  trouble. 
He  had  attacked  the  divine  order  of  the  universe  and 
maintained  that  the  iiioi'al  order  of  the  universe  had  been 
inverted.  Job  left  the  riddle  unread,  the  mysteiy  unex- 
plained, the  solution  unsolved. 

Many  think,  that  Eliliu  falls  a  victim,  to  the  theory 
which  he  tries  to  refute.  His  ideas  do  run  somewhat  par- 
allel with  those  of  Elii)haz's  tirst  address,  but  in  their 
last  analysis  and  in  conjunction  with  the  other  i)art  of 
the  address,  it  is  clear  that  there  is  a  remarkable  distinc- 
tion. Eliphaz  wants  sulferiug  to  mean  a  manifesto  of 
sinfulness.  Elihu  explains  it  by  saying,  that  these  things 
befall  the  righteous  for  disci])linary  ends.  The  ui>riglit 
suffer  for  their  own  good. 

The  friends.  Job  and  Elihu,  all  alike,  believe  in  the 
absolute  sovereignty  of  God.  Job  and  the  friends  had 
admitted  it  in  lofty  ligures  of  sjieech,  and  in  exalted 
terms  they  had  declared  it.  But  it  remained  for  Elihu 
to  bring  it  to  working  basis.  Elihu  a])])lies  the  sover- 
eignty concept  to  actual  life,  and  exi)lains  its  intent. 

Job  was  especially  smitten  with  this  subject.  He  had 
complained  that  "God  had  taken  away  his  right".  Elihu 
shows  the  error  of  Job's  assertion,  and  makes  his  case 
so  clear,  that,  altlio  he  allows  Job  to  answer  him  and 
gives  him  ample  time  to  do  so,  he  cannot  rei)ly. 

God's  inherent  character  forbids  injustice..  His  nat- 
ure demands  His  own  u])rightness.  His  handiwork  and 
l»r()vidence  display  His  goodness,  otherwise  man  would 

2\:\ 


perish  from  the  earth.  His  moral  perfection  is  seen  in 
the  moral  perfection  of  the  universe,  for  justice  is  the 
foundation  stone  of  government.  As  omniscient,  God 
takes  cognizance  of  men's  deeds,  and  as  Rnler,  He  brings 
punishment  to  the  wicked,  as  a  warning  to  good  men. 
Here  then,  is  benevolence  and  kindness  as  well  as  justice 
in  God,  whicli  neither  Job  nor  his  friends  had  been  able 
to  see. 

Before  the  bar  of  this  God  of  justice  and  mercy,  of 
proper  government  and  omniscience,  Elihu  calls  Job  to 
account.  Standing  in  the  imdimmed  ])resence  of  the  ab- 
solute Monarch,  Job  stands  condemned,  since  he  will  not 
confess  his  wrong. 

In  the  sovereignty  concept,  Elihu  brought  the  suffer- 
ing man  of  Uz  to  realize  that  he  had  said  much  against 
God  and  done  things  unbecoming  him.  Job's  behavior 
over  against  God  had  been  sinful.  This  is  the  crucial 
point,  which  he  makes,  and  in  which  hnally  Job  himself 
shares,  when  he  repents  of  his  sins,  before  Jehovah.  Job 
is  led  to  see  that  he  has  gone  beyond  his  rights.  He  has 
misjudged  God  and  sinned  against  His  greatness.  His 
rebellion  must  be  stayed;  his  course  changed;  his  sins 
confessed.  Submission,  confession  and  rejoicing  in  sal- 
vation is  the  blessed  trio  urged  uy)on  Job. 

Job  had  declared  that  religion  was  of  no  profit,  since 
God  acted  arbitrarily  against  him.  Religion  would  not 
save  a  person  immune  from  affliction.  Elihu  answers 
that  the  fault  lies  with  man,  not  with  God,  for  religion 
is  indeed  profitable  unto  all  things.  It  is  of  benefit  not 
to  God,  but  to  man. 

The  realization  of  the  blessings  of  religion,  Job  had 
failed  to  gras]).  Why  is  it  that  Job  had  received  no 
answer  to  his  groanings  and  sighs?  Why  had  he  not 
been  heard  when  he  called  for  help?  Why  was  heaven 
shut  to  him,  when  he  had  pleaded  with  God?     0,  says 

214 


Eliliii,  ii))()n  tlie  motive  of  i)ray('r  liiiiii,vs  tlie  l)l('ssiii,<;-.  It' 
a  mail  cries  merely  for  relief,  what  a  seltish  motive 
prompts  his  prayer!  If  a  man  cries  solely  to  reduce  his 
pains  and  asconies,  how  carnal  is  that  principle!  That 
hit  Job  hard.  The  pressure  had  prompted  his  ])lea-din^s. 
His  pains  had  driven  him  to  cry  for  help.  But  how  much 
reli£iion  was  there  in  such  a  prayer?  Job  had  not  the 
warning  which  is  given  man  by  the  mouth  of  the  apostle 
James:  "Ye  ask,  and  receive  not  because  ye  ask  amiss, 
that  ye  may  spend  it,  in  your  pleasures"  (Jas.  -t:  3). 

The  motive  of  prayer  must  be  beyond  self.  It  should 
consist  in  praise  and  service,  in  worship  and  adoration. 
Then  God  would  open  His  store-house  and  answer.  This 
had  not  been  the  motive-principle  of  Job 's  prayers,  dur- 
ing the  debate.  When  it  was,  as  in  the  prologue  Job  had 
peace  and  was  at  rest.  But,  during  the  progress  of  the 
debate  Job  had  placed  his  own  interests  before  the 
divine.  Hence  at  Elihu's  rebukes,  Job  stood  mute.  Pie 
could  not  reply  to  his  words.  The  truth  was  too  appar- 
ent; the  lesson,  learnt. 

Manifesting  the  wisdom  and  ])Ower  of  God,  Elihu 
lays  stress  upon  proper  conduct.  Man's  deeds  and 
thoughts  and  words,  are  weighed.  If  these  are  not  of 
the  proper  type,  he  stands  self-condemned.  His  works 
condemn  him.  .Therefore  Job  knows  no  way  out.  He 
holds  his  silence. 

As  to  the  sutferings,  which  came  to  Job,  VAWm  main- 
tains, these  had  been  sent  for  a  good  purpose.  God 
wishes  to  lead  Job  into  a  higher  manifestation  of  Him- 
self. The  Almighty  has  a  purpose  in  view,  when  He 
afflicts  His  children.  God  has  a  good  end  in  ^•iew.  Job 
has  stubbornly  refused  to  walk  in  the  higher  ])aths  of 
life.    His  interests  have  been  seltish. 

Hence,  tiie  waraing  trumpet  is  sounded.  God  sends 
affliction  to  call  men  back  to  Him.    The  surrender  before 

21.5 


the  majestic  power  and  heavenly  array  of  the  Eternal  is 
nro-ed.  ''It  is  hard  for  thee  to  kick  ag-ainst  tlie  pricks." 
Job  must  learn  the  lesson.  Chastisement  is  evidently  the 
])nrpose  which  God  has  in  view  to  thus  afflict  Job.  "For 
whom  the  Lord  loveth,  He  chastiseth."  "And  we  know 
that  to  them  tliat  love  God,  all  things  work  together  for 
good,  even  to  them  tliat  are  called  to  His  purpose" 
(Bom.  8:28). 

Will  Job  see  tliis  new  interpretation  of  God's  rule? 
How  can  he  resist,  as  the  flashes  of  lightning  and  the 
l)ealing  of  thunder  surround  him!  The  whole  heaven  is 
aglow  with  His  majesty;  can  Job  answer  Him  I  Can  he 
answer  Elihu?  He  cannot.  He  does  not.  God  is  too 
wonderful  for  him;  too  much  for  him.  Will  he  repent? 
Will  he  return  abasing  himself  and  confessing  his 
wrong!  It  was  a  hard  path  to  travel  for  one  who  boasted 
his  self-righteousness,  altho  not  directly.  Job  was  al- 
ready outwardly  abased.  He  had  stood  much  suffering. 
One  more  thing  was  needed — absolute  surrender  to  the 
God  of  all.  Surrender  was  the  vanguard;  confession  his 
safeguard;  re])entance  his  homeguard. 

Hence,  the  theory  of  Elilm  is,  that  "God  sends  cala- 
mities to  good  men  by  way  of  chastisement,  not  of  pun- 
ishment; in  love,  not  in  anger,  to  ])urify  and  strengthen 
them,  to  purge  out  faults,  to  save  from  the  pit,  to  purify 
and  enlighten  them"  (Pulpit  Comm.).  "Sutfering  is  in- 
tended to  exercise  an  education  and  purifying  influence, 
and  the  wise  man  will  not  recklessly  rebel  or  fretfully 
chafe  against  it"  (Davidson,  Hast.  B.  D.).  Suffering  is 
j)enal  for  the  wicked;  suffering  is  educational,  a  training, 
a  discipline  for  God's  people.  Job  is  to  be  "perfected 
thru  suffering." 

Elihu,  indeed,  paves  the  way  for  the  final  solution. 
His  conception  of  sovereignty  and  chastisement  are  the 
two  elements  in  which  Job  finds  rest.    Job  has  been  pre- 

2i(; 


pared  for  the  final  sta^e,  and  wlien  it  comes,  lie  cliano-es. 
The  arg-nnient  of  Fililm  and  tlie  scene  of  the  storm,  ])ave 
the  way  to  conjjner  Job. 

Eljjiu  had  claimed  to  be  the  divine  rejjresentative. 
His  messag-e  shows  tliat  he  was.  Human  wisdom  stood 
mute  at  the  great  ])roblem  of  suffering.  The  friends,  the 
philosophers  were  not  able  to  bring  a  proper  solution. 
Job  was  too  much  self-centered  to  see  the  goodness  of 
God.  It  is  only  by  God  Himself,  speaking  by  Elihu  His 
prophet,  that  the  mystery  is  being  solved.  The  friends 
aided  the  assault  u])on  Job.  They  need  correction  and 
atonement  {C.  42).  But  Elihu,  having  s])()ken  for  God 
needs  no  atonement,  or  correction.  Job  saw  the  truth- 
fulness of  Elihu 's  words.  He  makes  no  reply.  Elihu  had 
fulfilled  a  great  mission. 

Happy  are  they,  who  will  follow  the  divine  way, 
rather  than  follow  some  ancient  creed;  blessed  are  they, 
Avho  prepare  God's  people  for  greater  sei*\'ice;  blessed 
are  they,  yea,  thrice  blessed,  who  can  thus  lead  the  af- 
flicted people  of  God  to  quietness  and  rest.  Elihu,  the 
man  of  God,  young  as  he  was,  breaking  away  as  he  did 
with  i)ast  customs  and  theories,  became  the  great  John 
the  Baptist.  He  ]javed  the  way  for  the  coming  of 
Jehovah.  The  world  is  in  need  of  such  men  to-day,  men 
who  prepare  the  way  for  His  coming. 

AVhat  a  comfort  to  God's  peoj^le,  to  know  that  a 
Father's  hand  rules  their  lives  and  sha])es  their  destiny. 
The  love  of  the  Father's  heart  for  His  child  is  the  great- 
est thought  mortal  man  may  cherish.  He  who  holds  tlie 
reins  will  not  suffer  that  one  of  His  least  should  i)erish, 
nor  anv  of  the  great. 


217 


FOURTEENTH  CHAPTER. 


Suffering  and  Surrender. 
(Jehovah). 


219 


^' Speak,  Lord,  for  tby  servant  heareth." 

Samuel. 


L>20 


FOURTEENTH  CHAPTER. 


Suffering  and  Surrender. 
Jehovah. 

We  now  turn  to  the  so-called  "Jehovah  speeches." 
It  is  cast  in  beantiful  language  as  we  might  expect,  since 
Jehovah  speaks.  Peake  has  called  it:  "A  sustained  effort 
of  the  highest  genius,  unsurpassed  in  the  world's  litera- 
ture" (Job,  p.  43).  And  Driver  has  said:  "The  first 
speech  of  Jello^'ah  transcends  all  other  descriptions  of 
tlie  wonders  of  creation  or  the  greatness  of  the  Creator, 
which  are  to  be  found  in  the  Bible,  or  elsewhere" 
(p.  427).  It  certainly  is  the  climax  of  the  poem.  It  is 
a.  grand  disi)lay  of  the  creative  and  providential  acts  of 
the  Almighty.  Nine  illustrations  are  drawn  from  the 
natural  ])henomena;  ten  cases  from  the  animal  world; 
two  from  the  giant  sea-monsters. 

The  relative  value  of  this  section,  is  variously  esti- 
mated. J.  M.  P.  Smith  sees  nothing  more  in  it,  than  a 
grand  display  of  the  power  and  wisdom  of  God.  Peake 
says  that  these  speeches  exercise  the  tender  care  of  God. 
To  me,  it  offers  a  grand  conception  of  a  world  and  life 
view,  which  centers  in  the  eternal,  allpowerful  (lod.  our 
Father  who  is  in  heaven. 

It  is  Avell  to  note  that  only  in  this  section  the  term 
"Jehovah"  apj^ears.  In  other  sections  this  name  occurs 
seldom.    Here  almost  exclusively  when  He  is  spoken  of 

221 


and  spoken  to.  Formerly,  a  distant,  unapproachable  God 
A¥as  i)resented,  now  a  loving-  Father,  the  Lord  of  His  peo- 
ple, who  exercises  iJiood-will  and  kindness.  He  is  Jehovah, 
the  covenant  God,  who  here  speaks.  Hitherto,  Job  had 
failed  to  see  the  benevolence  and  i>oodness  of  God;  now 
he  sees  nothing  l)nt  goodness,  speaking  thru  power. 

This  interview  with  God  Job  had  long  cherished.  He 
desired  to  meet  God  face  to  face;  he  thought  he  would 
then  understand  and  be  vindicated.  The  privilege  is  now 
granted  him,  tho  different  from  what  he  had  anticipated. 
Out  of  the  whirlwind  Jehovah  speaks.  In  the  storm  He 
comes.  Job  finds  out  that  man's  thoughts  are  different 
from  those  of  the  divine.  Let  Job  now  speak,  as  he  had 
desired.    But  Job  has  changed,  as  we  shall  presently  see. 

The  course  pursued,  is  the  unexpected;  or  rather  the 
expected,  since  (jod  's  ways  are  not  our  ways.  It  is,  there- 
fore, perfectly  justifiable.  There  is  no  direct  allusion  to 
Job's  suffering.  There  is  no  direct  lifting  of  the  heavy 
hand.  There  is  no  direct  promise  of  restoration.  We 
look  in  vain  for  a  direct  answer  to  the  question  involved, 
altho  it  is  plainly  shown.  We  search  fruitlessly  for  words 
of  comfort,  tho  comfort  is  clearly  given.  We  scrutinize 
hopelessly  for  a  justification  of  Job's  vindication  of  his 
innocence. 

On  the  contrary,  hope  comes  thru  other  channels. 
Actions  speak  louder  than  words.  God  is  greater  than 
man.  Job  had  shown  that  there  was  a  disinterested  good- 
ness (see  ijrologue).  He  had  shown  Satan  as  the  great 
deceiver  and  liar.  But  for  him,  the  question  was:  "Why 
did  God  send  this  evil  u]^on  me?"  He  had  to  drink  a 
bitter  cup,  which  poisoned  his  intellect  and  led  him  to  do 
injustice  to  the  character  of  God.  Job  now  already  feels, 
how  true  the  theory  of  Flihu  was,  that  God  corrects  his 
people,  and  the  whole  outcome  is,  that  Job  hastens  to 
correct  himself.     While  forced  to  submit,  he  could  not 


willing'ly  submit  liiinself  to  tlic  will  of  (ilod  at  once,  for 
he  liad  misread  tiie  siii,iis  and  the  nature  of  the  ])rovi- 
deuee  of  Uod.  lleiiee  the  wonderful  disi)laY  of  infinite 
kindness  and  power.  It  brought  Job  beyond  his  slnnnken 
liorizon.  Job  must  stand  corrected  before  he  can  think 
of  relief.  He  must  come  to  see  his  wrong,  before  he 
can  be  relieved  from  pain.  He  must  come  to  see  his  sins, 
rather  than  enjoy  bliss.  The  way  to  Mt.  Olives  lies  also 
for  Job  in  the  way  of  (iolgotha.  He  must  be  humiliated 
before  he  can  be  exalted.  It  was  most  fitting,  that  Job 
should  believe  and  then  see  his  restoration.  It  was  most 
becoming,  that  he  should  stand  self -condemned,  rather 
than  be  condemned  by  God.  It  was  of  great  import  for 
the  life  of  the  pious  man,  that  his  life  should  terminate 
as  it  does.  Job,  and  consequently  all  those  who  are 
called  ui)on  to  suft'er,  must  come  to  see  that  God  is  good 
and  kind.  If  the  Almighty  Father  wills  to  clothe  the 
lilies  majestically,  and  feed  the  insignificant  ravens  ])len- 
tifully,  how  much  more  will  He  you,  ()  ye  of  little  faith! 
Instead  of  coming  in  a  breeze,  Jehovah  comes  in  a 
storm.  Job  was  beyond  the  reach  of  human  intellect. 
The  words  of  the  friends  had  hardened  his  heart  in  an 
indirect  way  and  paved  the  way  for  a  greater  rebellion 
against  the  moral  Governor  of  the  universe.  Elihu  had 
given  a  divine  message,  but  Job  would  as  yet  not  submit 
to  it,  altho  he  silently  concurs  to  its  contents.  How  be- 
fitting, therefore,  that  Jehovah,  the  Father  of  love, 
should  speak,  and  show  the'  real  issue  of  all.  And  as  He 
comes.  He  simply  ]mts  Job  to  shame  with  the  powerful 
display  of  His  goodness  and  might  over  the  wild  forces 
and  uncared  for  animals,  thereby  showing  that  He  has 
no  need  to  defend  His  ways  before  man.  God  needs  not 
give  account  to  man  of  the  ''why"  or  "wherefore"  of 
His  ways.  It  is  enough  for  man,  that  he  knows  that 
there  is  a  Father's  heart  back  of  all,  who  careth  for  him. 

223 


(lod  stands  aecoTiiitable  to  none.  He  is  supreme  Eiiler, 
and  His  rule  is  just  and  kind. 

Hence,  a  new  world  view  opens  u])  to  Job.  He  sees  a 
greater  love  and  a  greater  light,and  into  His  spirit  he 
can  comniit  liis  ways.  But  Job  does  not  see,  until  he  is 
taken  thru  various  forms  of  animate  and  inanimate 
tilings,  given  and  governed  by  Clod. 

The  train  of  thought  passes  from  one  concept  to  an- 
other; like  moving  pictures,  one  scene  succeeds  another. 
Where  was  Job  when  the  corners  of  the  earth  were  meas- 
ured and  its  foundations  sunk,  when  the  celestial  choir 
sang  anthems  of  praise  and  adoration"?  Who  walled  the 
deej)  and  bridged  the  span?  Had  Job  X)art  in  conquering 
darkness  by  the  break  of  day,  which  acts  as  a  moral 
agent  to  uproot  the  dens  of  wicked  men?  What  knowl- 
edge has  he  of  the  nether-world,  with  its  dark  chambers 
and  cold  grip  of  death?  Did  he  have  a  share  in  setting 
boundaries  to  darkness  and  light?  Was  he  ever  where 
His  ministers  of  justice  are  stored  away — ''hail"  and 
"snow"f  Can  he  elucidate  the  wedged  rocks  and  deep 
ra\'ines,  the  way  of  lightning,  rain  and  fertility?  Has 
he  access  to  the  powers  over  the  constellations  and 
clouds?  What  can  he  answer  to  all  these  questions?  He 
is  without  a  |)Ositiye  answer.  What  a  mighty  Creator 
who  brings,  and  a  loving  Father  who  holds  all  things  by 
the  word  of  His  ])ower! 

Now,  turning  to  the  animate  beings,  who  gives  food 
to  the  roaming  lion,  the  lowly  raven,  the  wild  goats  and 
hinds,  the  wild  ass  and  ox,  the  loveless  ostrich  and  the 
snorting  war-horse,  the  instinct  of  the  hawk  and  eagle? 
Job"?  Let  him  answer,  (lod  demands  it;  He  wills  a  reply. 
Job's  self-defense  is  sliattered;  he  is  changed;  converted; 
f=;ees  new  visions:  but  fails  to  repent,  tho  he  exclaims: 
"Behold,  I  am  vile;  what  shall  I  answer  thee"  (A.  V.)? 

22  i 


Not  yet  completely  surrendered,  Job  is  shown  God's 
moral  order.  Cau  he  control  such  powers  over  the  world 
and  man  ?  If  so,  God  will  vindicate  him  and  he  will  be 
divinely  exonerated.  Then  the  two  sea-monsters— 
"behemoth"  and  "leviathan"  are  shown,  with  sncli  a 
powerful  description  that  Job  comes  to  see  i>-reater  vis- 
ions and  dream  greater  dreams.  If  he  has  no  control 
over  man,  nor  over  e^'il  forces,  how  much  less  has  he  over 
Him,  who  holds  the  sea-monsters  in  restraint? 

The  theophany  had  its  desired  results.  Not  only  is 
God  justified  in  all  His  ways,  but  Job  is  also  reclaimed. 
The  visions  had  become  an  eye-opener  to  him.  Peni- 
tently he  returns,  and  is  restored. 

The  Jehovah  speeches,  therefore,  are  determining 
factors  in  the  discussion.  Jehovah  has  been  justified  in 
all  His  ways.  Job  has  been  rescued  from  his  own  self- 
centered  concentration.  What  no  words  could  do, 
Jehovah's  appearance  does.  And  Job,  without  promise 
of  relief,  without  any  hope  of  better  days,  without  alle- 
viation of  pain,  nevertheless  finds  rest  for  his  weary  soul. 
In  that  momental  revelation  of  the  awful  majesty  of  God 
and  of  those  visions  of  His  glory  and  power  and  love.  Job 
humbles  himself.  He  sees  God,  as  He  is,  not  as  man 
claims  Him  to  be. 

The  coming  of  Jehovah  brought  peace  to  the  afflicted 
patriarch.  Deism  is  here  put  aside;  Theism  is  a  wonder- 
ful fact.  The  truth  of  Elihu's  speech  dawns  more  and 
more  upon  Job.  God  is  immanent,  as  well  as  transcen- 
dent. God  moves  in  the  world  in  which  we  live.  In  Him 
we  move  and  live  and  have  our  being.  Blind  fate,  can 
claim  no  place  in  Job's  system.  The  goodness  of  God  is 
thereby  magnificently  revealed.  If  these  animate  and  in- 
animate things  are  objects  of  God's  special  care,  then 
Job  may  believe,  that  He  also  cares  for  him. 

225 


The  first  sjjeecli,  sends  lionie  the  truth,  that  God  wlio 
upholds  His  creative  acts,  also  rules  Job's  life.  This 
great  loving  Father  is  not  in  need  of  Job,  but  Job  is  in 
need  of  ?Iim.  Hence,  He  is  inde]jendently  exalted  above 
responsibility  to  man  and  need  not  give  account  of  His 
deeds  to  man.  It  is  enough  for  man  to  know,  that  He  is 
good  and  great;  hence.  He  is  to  be  served  and  wor- 
shipped. 

Job,  therefore,  bows  before  the  metaphysical  exalta- 
tion of  Jehovah.  But  he  must  also  bow  before  His  moral 
l)erfections.  otherwise  his  humiliation  would  only  be 
temporal  (Van  Gelderen,  p.  65),  This  fact  becomes 
known  in  the  "second-Jehovah-speech".  Also  to  this 
Job  must  acquiesce.    And  this,  he  does. 

The  appearance  of  Jehovah  blasted  Job's  self-de- 
fence. The  riven  side  gave  birth  to  new  thoughts  and 
different  ways.  It  brought  him  to  himself.  A  new  and 
substantial  world  and  life  view  is  given  him.  The  abso- 
lute sovereignty  of  God  captivates  him,  and  he,  pros- 
trates himself  before  the  divine  mercy-seat.  He  confesses 
that  he  had  spoken  words  without  understanding;  yea, 
as  he  himself  says :  ' '  Things  too  wonderful  for  me,  which 
I  knew  not." 

Without  the  slightest  intimation  of  ever  being  res- 
tored. Job  submits  to  Jehovah.  Rewards  and  merits, 
which  once  played  an  important  role,  are  now  laid  aside, 
and  higher  judgment  values  are  introduced  to  settle  the 
all -important  question.  Ever}^  selfish  motive  now  van- 
ishes from  view.  Not  man,  but  God  becomes  ni^permost 
to  Job.  Seeing  Jehovah,  convinces  him  that  the  worship 
of  God  is  in  itself  the  chief  duty  of  man,  and  uncondi- 
tional surrender  is  the  only  hope  for  him  and  the  only 
way  open  to  enter  into  a  treaty  with  God. 

This  new  view,  gives  courage  to  the  afiiicted  man  of 
ITz.    The  moral  perfections  of  God  overwhelm  him  with 

226 


awe,  and  in  the  divine  merey,  liis  soul  rests  in  liope.  His 
assumptions  of  the  cliaraeter  of  (lod  and  the  destiny  of 
man,  were  found  wanting-  in  the  lii^-her  regime  whioh  liad 
been  shown  him.  His  l)elittled  horizon  liad  beeome  a 
world-view  in  the  new  revelation.  His  principles  had 
been  put  upon  better  basis.  In  his  narrower  vision,  he 
had  been  unable  to  see  the  full  truth  of  the  sovereignty 
of  God  and  man's  place  in  His  world;  but  now,  with  new 
visions,  brought  about  thru  personal  contact  of  the  finite 
with  the  Infinite,  he  sees  a  greater  world,  and  the  great- 
est Sovereign,  and  in  Him  his  soul  finds  peace. 

Thru  this  higher  conception  of  God,  Job  obtained  a 
new  understanding  of  life.  He  is  no  more  the  self- 
righteous  man,  so  to  say,  fighting  as  it  were  with  the  last 
drop  of  blood  for  his  integrity  and  defying  God  and  ac- 
cusing Him  of  injustice;  nay,  he  is  now  the  humiliated 
Job,  who  debases  and  abhors  himself  on  account  of  the 
wrong  which  he  has  committed.  He  lies  trembling  like 
a  Saul  of  Tarsus,  before  the  throne  of  grace,  seeking 
mercy.  Hitherto,  his  sufferings  had  debased  him;  now, 
he  is  debased  on  account  of  his  sins.  Hitherto,  he  had 
surrendered  only  because  he  could  do  no  other  way;  now, 
he  does  so  willingly.  He  now  rej^ents  of  the  evil  words 
and  wicked  deeds,  of  which  he  found  himself  guilty.  He 
had  won,  won  the  battle  at  last;  not,  however,  with  words 
or  deeds,  but  by  humble  surrender  to  the  majesty  of  the 
God  of  mercy.  He  won,  not  by  following  his  own  ways, 
but  by  accepting  God's  ways. 

Altho  no  terror  has  been  removed;  no  alleviation  of 
suffering,  even  suggested;  no  promise  of  the  removal  of 
pain,  given;  no  change  in  his  present  condition,  ottered: 
these  were  never  broached — never  alluded  to,  yet  he  sur- 
renders. These  were  not  the  vital  things.  "Get  right 
with  (lod,"  was  the  first  and  foremost  question.  The 
vision  of  God  brought  him  to  this  conception.     It  had 

227 


taken  him  out  of  Ms  self-centered  horizon,  into  the  all- 
prevailing  Spirit  of  God.  In  this  vision,  all  questions 
which  had  hitherto  occupied  his  mind  and  vexed  his 
spirit  take  wings,  and  the  will  of  God  becomes  the  ruling- 
factor  in  his  life.  He  now  becomes  a  type  of  Him,  who 
in  His  deepest  agonies  taught  the  world  to  ]jray:  "Thy 
will  be  done,"  and  Job  already  enacts  in  deeds,  what  the 
Master  later  taught  his  followers  to  pray:  "Thy  will  be 
done  as  in  heaven  so  on  earth."  Truly  the  diviue  grace 
was  accorded  the  man  of  Uz  in  a  large  measure. 

Saturated  with  the  divine  mercy,  the  impregnable 
citadel  of  Job's  integrity  crumbled  and  the  citadel  of 
the  sovereign  Lord  reared,  and  Job  enters  it  and  is  re- 
stored. Jehovah  turned  his  captivity,  when  he  inter- 
cedes for  his  friends,  and  He  blessed  the  latter  end  of 
Job  more  than  his  beginning.  This  superiority  of  his 
life  after  his  affliction  consisted  not  only  in  material 
jjrosperity  and  domestic  happiness  and  social  elevation, 
but  especially  in  the  fact  that  Job's  faith  was  better 
rooted  and  firmer  fixed,  and  his  hope  was  more  clearly 
l^ossessed.  Job  had  been  rescued  from  his  self-esteem, 
and  the  divine  estimation  is  at  last  Job's  motive  of  life 
and  the  principle  which  he  upholds  with  all  power. 

Being  saved  from  death,  Job  may  see  prosperity  wink 
at  him  on  every  side.  Surely,  goodness  and  mercy  fol- 
low the  upright !  Blessed  are  all  they  who  will  acknowl- 
edge the  changing  principle  in  Job's  life.  The  sover- 
eignty of  God  must  permeate  the  whole  course  of  life, 
and  the  outcome  of  every  action,  and  every  motive  must 
be:  soli  Deo  gloria. 


228 


FIFTEENTH  CHAPTER. 


Suffering-  and  Divine  Sovereignty. 
(The  whole  Book  of  Job). 


229 


''0  Lord  my  God,  be  Thou  not  far  from 
me;  my  God,  have  regard  to  help  me;  for 
there  have  risen  np  against  me  sundry 
thoughts  and  great  fears,  afflicting  my  soul. 
How  shall  I  pass  thra  unhurt  I  How  shall  I 
break  them  in  pieces?  This  is  my  hope,  my 
one  only  consolation,  to  flee  unto  Thee,  in 
every  tribulation,  to  trust  in  Thee,  to  call 
upon  Tliee  from  my  inmost  heart,  and  wait 
patiently  for  Thy  consolation.     Amen." 

Thomas  A  Kempis. 


'2;)0 


FIFTEENTH  CHAPTER. 

Human  Suffering  and  Divine  Sovereignty. 
The  Book  of  Job. 

The  Book  of  Job  is  a  unit.  It  must  be  considered  in 
toto.  In  its  inteiirity  its  message  is  to  be  found.  It  is 
like  a  body.  It  has  many  members,  tho  all  are  united 
together,  notwithstanding  the  functional  propriety  of 
each  part.  Tlie  Book  of  Job  could  not  be  sectionally  iu- 
ter])reted.  AVe  would  be  at  sea,  if  e.  g.  the  prologue  were 
missing;  or,  if  the  debate  contained  only  the  speeches  of 
Job;  or,  in  fact,  if  any  ])art  were  eliminated.  The  nega- 
tive and  positive,  the  satanic  and  divine,  the  prologue 
and  epilogue,  the  human  and  the  prophetic  are  elements 
essential  to  build  the  substantial,  unalterable  solution  of 
the  fundamental  issues  of  life. 

Taken  in  toto,  the  Book  of  Job  has  the  sovereignty 
concept  as  its  formative  principle.  It  is  the  deep  under- 
lying thought,  the  foundation-idea,  the  base-structure, 
the  eternal  truth.  The  material  as  well  as  the  s]>iritual, 
the  satanic  as  well  as  the  human  world  are  under  His 
supervision.  Dependency  is  universal,  exce])t  divine. 
Inherent  power  is  a  misnomer;  independent  action  is  a 
relative  term;  self-determination  is  a  farce.  First  and 
last,  God  only  is;  He  is  free,  independent,  the  great  deter- 
minating factor. 

Sovereignty  stands  beyond  all  suffering  and  aloof 
every  spiritual  fiend.  God  stands  supreme,  before  whom 
ever}'  knee  l)ows,  both  of  friend  and  foe. 

2:U 


The  sovereignty  concept  predominates  in  its  last 
analysis,  all  classes  of  forces,  evil  not  excluded.  The 
JSatan,  the  giant  foe,  seeks  control  and  determines  his 
coronation,  yet  only  with  complete  failure  and  exposure 
of  meanness  and  deceitfulness  and  wretchedness.  He,  too, 
is  all  but  free.  He  is  circumscribed,  subject  to  the  divine 
iiile,  controlled  by  the  higher  Hand.  If  God  were  not 
King,  Satan  would  soon  invert  the  moral  order  of  the 
world,  and  pervert  the  ways  of  the  righteous.  But  he  is 
not  ultimate,  not  final.  He  can  never  be  considered  first 
and  last,  the  alpha  and  omega.  He  is  and  must  be  in- 
ferior, held  in  harness,  bound,  not  free.  Therefore,  God's 
people  may  confidently  trust  their  sovereign  Lord,  who 
saves  to  the  uttermost. 

The  sovereignty  concept,  gives  birth  to  the  power  of 
evil.  The  Satan,  evil's  representative,  is  made  known. 
Men  must  know  him  and  his  destructive  mi-ssion,  in  order 
to  understand  the  sutfering  of  the  righteous.  His  devices 
are  wicked  to  the  limit.  Murder  and  torture  are  his  de- 
light. He  subtly  seeks  the  downfall  of  the  righteous,  and 
tries  to  brand  tliem  liyi)ocrites.  But  for  the  sovereign 
God  Job  would  have  failed,  failed  miserably,  and  Satan 
would  have  triumphed,  triumphed  mightily.  But  Satan 
can  perform  his  task  no  more  than  Sisyphus  could  roll 
that  huge  stone  upon  the  high  hill,  which  always  rolled 
to  the  bottom.  The  Lord  puts  facts  above  fancy,  truth 
above  lies.  Satan's  theory  is  smashed  to  atoms,  his  ter- 
rible lies  publicly  exposed,  his  deceptive  chnracter 
truthfully  unmasked,  that  man  should  no  longer  put 
credence  to  his  theory,  and  that  he  should  guard  against 
his  falsehoods  by  trusting  in  the  eternal  rock,  God's  pro- 
tectorate. 

The  sovereignty-concept  Ls  supreme.  There  may  be 
tears,  nevertheless  the  saint  can  worship.  There  may  be 
pain,  but  it    cannot    withhold    from    glorification.     The 

2;i2 


giant  siitferer  W()rslii])ped  wlieii  liis  lieart  was  stricken 
with  grief  over  liis  lieavy  losses.  The  man  of  Uz  reared 
his  altar  when  in  the  very  battle  of  life,  and  offered  his 
incense  when  the  disease  was  gnawing  his  very  breath. 
And  finally,  when  harassed  on  all  sides,  baffled  by  Satan, 
he  stood  with  his  God.  When  his  wife  tempts  him  to 
giv6  np,  enrse  God  and  die,  when  Satan  haunted  him  like 
a  lion  its  prey,  when  his  friends  stung  the  vital  union  of 
God's  people,  when  Elihu  cajitured  the  warring  mind, 
when  pain  drew  out  the  sap  of  life,  when  Jehovah  over- 
whelms him  with  His  goodness.  Job  can  do  but  one  thing, 
but  he  does  it  majestically.  He  worships.  His  devotion 
is  more  true,  his  motive  more  pure,  than  hitherto.  He 
worships  with  no  incentive  other  than  that  God  is  God. 
A  suffering  saint  may  never  count  the  battle  lost.  He 
may  never  hopelessly  give  up.  The  true  worship  must 
stand,  ever  and  anon,  undefiled.  It  must  stand  even  if 
man's  very  constitution  fails.  It  must  be  executed  even 
tho  the  night  is  dark,  and  the  veil  unrent.  Courage  must 
always  remain.  Where  sight  is  impossible,  faith  must 
be  king.  The  service  of  God  demands  the  upi)ermost 
place,  and  towers  above  every  material  remuneration. 
The  union  to  God  must  be  perfected,  to  which  expression 
must  be  made  when  all  others  sever.  Disinterested  good- 
ness exposes  Satan's  falsehood,  and  carries  the  divine 
stamp  of  saintshi]).  The  service  of  God  is  uppermost,  the 
divine  sovereignty  supreme.  As  long  as  men  do  not  fol- 
low the  injunction  of  the  Master  to  seek  the  kingdom  of 
God  and  His  righteousness  first,  so  long  has  the  sover- 
eignty-concept not  yet  reached  its  proper  place  in  the 
hearts  of  men,  so  long  men  will  be  ho])elessly  groping  in 
the  dark. 

The  keener  the  suffering,  the  greater  the  strife,  the 
heavier  the  battle,  the  mightier  the  affray,  the  purer  the 
motive,  the  truer  the  revelation.     Job  was    at    his    best 


when  lie  was  buried  the  deepest.  The  triumphs  of  faith 
pierced  thru  the  blackest  assault,  and  the  Lig'ht  of  the 
world  shone  in  the  darkest  hours,  God  led  His  servant 
thru  his  trials.  He  was  his  stay  and  staff.  That  is  the 
secret — the  whole  secret.  Dej^endent  upon  God,  God  was 
to  him  a  refuge  and  a  present  help  in  trouble.  The  ex- 
pression of  redemption  thru  the  mediation  of  a  Mediator 
culminating  in  immortality,  were  born  like  Aphrodite,  in 
severe  pangs.  Not  by  the  enchanted  cup  of  Circe  were 
these  brought  about,  but  by  God's  divine  Spirit.  The 
idea  of  Mediator  fostered  reconciliation,  and  reconcilia- 
tion cherished  immortality,  eternal  union  with  a  pacified 
God — the  two  grandest  conceptions  any  mortal  can  en- 
joy. On  account  of  these  utterances  a  monument  has  been 
erected  far  greater  than  the  pyramids  of  Gizeh,  which, 
gigantic  as  they  are  amoiig  the  seven  wonders  of  the 
world,  are  crumbling,  whereas  Job's  faith  is  re-born  in 
all  God's  peo[)le  by  the  living  Sj^irit,  and  the  triumph  of 
faith  is  the  realization  of  hope  in  the  blessed  immortal 
union  to  God,  effected  tliru  reconciliation  and  mediation 
of  our  Lord  Jesus  Christ. 

The  theology  of  the  friends,  did  an  injustice  to  the 
sovereignty  concept.  Eagerly  they  fought  for  it,  but 
they  fought  wrongly,  since  their  theory  was  based  upon 
a  false  conception  of  the  divine  government  and  a  mis- 
representation of  the  divine  Kingship.  Truth  and  error 
are  jointly  mixed,  and  defended  for  righteousness.  The 
vulnerability  of  their  theory  is  easily  accomplished  with 
the  aid  of  Elihu.  Suffering  and  sin  are  primarily  united. 
For  suffering  and  sinfulness  go  hand  in  hand  with  a  per- 
son unregenera'ted.  Hence  their  theology  is  a  truth  only 
half  stated.  The  sinner  deserves  punishment.  But  this 
was  never  a  question  of  dispute.  This  is  one  asj^ect  of 
sin;  it  is  penal.  Yet  to  make  this  universally  a]>])licable 
to  both  godly  and  ungodly,  is  misconstruing  tlie  love  of 

234 


(lOd.  Ki,ii:litly,  therefore,  (Jod  ealls  tlie  friends  to  task; 
they  iinist  make  amendment. 

There  is  a  suffering  other  than  for  sin.  There  is  a 
suffering  wliicli  (lod's  people  are  called  upon  to  endnre. 
This  is  the  problem  of  Job.  This  is  the  solution  which 
Elihu,  God's  ])rophet,  gives.  Such  suffering  is  not  ])enal, 
but  disci;)linary;  not  punishment,  but  chastisement.  God 
guides  His  people,  of  which  Job  is  a  representative,  thru 
many  ways  and  untrodden  ])aths,  to  ec|uip  them  for  the 
heavenly  mansions.  It  is  a  training  in  God's  school  for 
higlier  duties,  and  for  nobler  ends.  It  not  only  tests 
saintshij),  but  develops  it  too.  The  Father  must  often 
use  the  rod  to  correct  and  train  His  children,  since  they 
are  prone  to  wander.  The  wicked  world  frequently  op- 
presses; the  sinful  nature  often  disdains  God;  Satan 
often  tempts.  Hence,  the  higher  Rule,  the  better  govern- 
ment to  lead  into  greater  devotion.  Job  stood  nearer 
heaven  at  tlie  end  of  his  trials  than  at  the  beginning  of 
them.  The  trials  were  hard  for  him,  but  they  were  a 
great  blessing  just  the  same.  Elihu  cut  the  Gordian  knot 
with  the  sword  of  the  Sj^tirit.  God 's  suffering  people  may 
now  understand  that  their  Lord  loves  them,  who  smites 
to  heal,  wounds  to  correct. 

In  this  life  of  intense  suffering,  which  also  the  Master 
entered,  the  sovereign-concept  gives  grace.  This  gave 
Job  courage  to  cry  out:  "Vet  shall  the  righteous  hold  on 
his  way"  (Job  17:  f)).  The  child  of  specific  grace  cannot 
give  up,  may  not  give  u]).  "And  whatsoever  is  begotten 
of  God  overcometli  the  world"  (I  John  5:4).  Satan  has 
unjustly  maintained  the  overthrow  of  the  righteous;  Job 
has  justly  shown  the  reverse.  The  saints  are  engraved  in 
the  palm  of  the  Eternal,  and  no  one  can  snatch  them  out 
of  His  hand.  If,  this  suffering  comes  for  a  good  intent 
and  is  the  revelation  of  love  as  the  Elihu  and  Jehovah 
speeches  clearly  show,  then  it  may  be  well  to  ask:  "Who 

2:55 


shall  separate  us  from  the  love  of  God?"  With  Paul,  it 
may  be  said:  "lu  all  these  things,  we  are  more  than  con- 
(luerors,  thru  Him  that  loved  us.  For  I  am  ])ersuaded 
that  neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  things  ])resent,  nor  things  to  come,  nor  powers,  nor 
height,  nor  de]3th,  nor  any  other  creature  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord"  (Rom.  8:  37,  38). 

Hence,  it  is  evident  tliat  God  is  not  in  need  of  man; 
man,  however,  is  in  need  of  God.  Man's  whole  life  is 
enveloped  in  the  divine.  God's  sovereignty  reaches  the 
lilies  and  the  ravens,  and  man.  Before  Him  every  knee 
should  bow  and  every  tongue,  confess.  Man  redeemed 
should  understand  his  position  in  the  world.  God  gives 
no  account  of  His  deeds;  on  the  contrary,  man  is  account- 
able to  God.  The  refuge  for  a  clear  conscience  and  peace 
of  soul  should  be  sought  in  Him,  who  says:  "Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden  and  I  will  give 
you  rest"  (Mt.  11:28).  Leaving  his  argument  of  per- 
sonal integrity,  Job  seeks  refuge  under  the  shadow  of  the 
wings  of  the  Almighty,  and  his  soul  rests  in  peace. 

Hence,  the  mists  roll  away.  The  mystery  of  suft'ering 
accompanying  the  righteous,  finds  the  true  solution  in  the 
sovereignty  of  God,  which  is  a  reign  of  love  and  ])Ower 
for  (Tod's  ])eo])le.  After  all,  the  Book  of  Job  is  primarily 
concerned  with  the  doctrine  of  God.  It  is,  therefore, 
essential  that  the  so\'ereignty  concept  be  upheld,  even 
tho  men  like  Froude  (Essays,  A'ol.  I,  p]).  241,  249)  ridi- 
cule it.  It  is  necessary  to  foi-m  a  world  and  life  view 
which  centers  in  Him  and  radiates  from  Him,  otherwise 
Job  cannot  be  understood.  God  cares  especially  for  the 
welfare  of  His  peo})le.  He  moulds  their  character; 
strengthens  their  faith;  disciplines  their  nature;  masters 
their  passion;  shapes  their  destiny.  He  only  is  their  God; 
they  are  the  sheep  of  His  pasture  (Ps.  100:  3). 

236 


The  vision  of  God's  sovereignty  conquered  Job.  His 
belittled  horizon  gave  way  to  a  workl  and  life  view  found 
in  Jlim,  who  was  and  is  and  ever  more  shall  be,  blessed 
forever.  Job  now  forgets  his  sorrow  and  God  becomes 
the  sole  object  of  retiection.  The  vision  brought  the  self- 
centered  suiferer  to  look  at  the  wide  universe,  and  get  a 
juster  estimate  of  man's  place  in  the  world.  God  took 
him  out  of  himself,  and  led  him  to  Him,  and  in  this  vision 
he  was  released  of  his  problem.  He  saw  God  and  entered 
into  rest  (Peake,  Prob.  of  Sulfering  in  the  0.  T.,  p.  100). 

The  message  of  the  patriarchal  age  has  not  yet  been 
outgrown.  It  is  a  message  for  the  twentieth  century. 
The  adorable  sovereignty  of  God,  the  main  spring  of 
Calvinism  ,is  the  savor  of  the  world,  in  every  age.  In 
such  a  world  view,  all  sufferers  can  find  i)eace  and  rest; 
as  they  wrestle  with  this  momentous  ])roblem,  they 
should  come  to  a  proper  understanding  of  their  Father 
who  is  in  heaven,  who  wills  not  that  one  sparrow  should 
fall  without  His  will;  who  takes  account  of  His  people, 
and  numbers  the  very  hairs  on  their  head  (Mt.  10:29-31). 
]\ray  they  lay  aside  all  argument,  all  murmurings,  as  Job 
ultimately  did,  and  in  the  greatest  of  all  Beings,  the 
Father  of  our  Lord  and  Savior  Jesus  Christ,  find  rest, 
knowing  that  God  is  sujjreme  and  His  will  is  x^^i'fect. 
Where  all  arguments  failed,  the  presence  of  God  brought 
the  rebellious  heart  to  surrender,  the  sinful  heart  to  con- 
fess, the  dis([uieted  heart  to  peace.  ''As  we  dwell  in  the 
secret  of  the  Most  High  and  abide  under  the  shadow  of 
the  Almighty,  we  see  the  universe  from  a  new  view  point. 
Since  we  know  God  we  can  trust  Him  to  the  uttermost." 
Like  the  actions  of  the  pacified  man  of  Uz,  one  may  well 
say:  In  te,  Domine,  speravi  (In  thee,  0  Lord,  have  I 
put  my  trust). 

THE  END. 


237 


Date  Due 


fE22 


BS1415.B666 

The  Book  ofJoband  the  solution  of  the 

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